7 Trumpets (Revelation 8-11)

 Now when the Lamb opened the seventh seal there was silence in heaven for about half an hour[1].  Then I saw the seven angels who stand before God, and seven trumpets were given to them. Another angel holding a golden censer came and was stationed at the altar. A large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.  

 The Old Testament associates silence with divine judgment.[2] This seems to be a response to the death of and the prayers of saints that bring about the judgment on those through whom evil and suffering have been unleashed in the world. 

The smoke coming from the incense, along with the prayers of the saints, ascended before God from the angel’s hand. Then the angel took the censer, filled it with fire from the altar, and threw it on the earth[3], and there were crashes of thunder, roaring, flashes of lightning, and an earthquake.[4]

The prayers go up; fire, a common biblical metaphor for a judgment that either refines or destroys, comes down. Now, the trumpets show how God’s judgment of evil impacts the earth as we groan our way toward the end.   

 Now the seven angels[5] holding the seven trumpets prepared to blow them.[6]

Remember we talked about the "birth pangs" Jesus warned would start in the generation of his listeners? The birthing process is a lot of pain, a lot of unpleasantness, but a good result at the end. There will be life on the other side, but the process is going to be hard. 

We are going to see the removal of peace; the destruction of the things that prop up the idolatry and empires of the world; deprivation; suffering; loss; despair.  This is reaping what was sown.  Consumer cultures consume themselves. Violent cultures ruin themselves. Indulgent cultures soften themselves. God sends the whirlwind. 

[Babylon’s] sins are piled up to heaven, and God has remembered her crimes. Give back to her as she has given; pay her back double for what she has done. Pour her a double portion from her own cup... God has judged her with the judgment she imposed on you.” (Revelation 18:5-6; 20)”[7]

A third will be impacted,[8] meaning it’s not total judgment. There is time for people to see what is going on and repent. In that sense, while this judgment is certainly about retribution for the evil done, it also holds the potential to be rehabilitative and restorative. It’s a good reminder of how to pray for justice/judgment: may it not only stop the evil, but may it be the means by which the evildoers come to their senses.

The images are apocalyptic: flaming mountains that are nations; stars that are angels; a speaking eagle. I think we are meant to see “through” them, weighing them like we do numbers.[9] There is room for the famine to be deprivations of all kinds, or the bitterness of the water to be a contrast to “the living water,” which speaks to spiritual realities. We are going to see everything shake. The people have placed their trust in idols, in false gods, in what is unstable and chaotic, and it’s not going to end well.[10] 

 The first angel[11] blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that a third of the earth (soil) was burned up, a third of the trees were burned up, and all the green grass was burned up.

The fire and blood are symbols of the wrath of God.[12] They can’t be literal: the blood and hail would put out the fire; a fire that destroyed 1/3 of the dirt and trees and all the grass would destroy the globe.

The first 4 trumpets are modeled after the plagues on Egypt (Exodus 7-11). Revelation 15:3 compares the return of Jesus to the first exodus;[13] it would make sense that the second exodus is ushered in in similar fashion.[14]  

Since the plagues of Egypt directly challenged the gods of the Egyptians, I am inclined to see this trumpet as a spiritual warfare broadside against the gods of this world, judging the world systems behind the evil and corruption of the world (which we will say more about at the 7th trumpet).[15]However, just like the first Exodus, it’s not too late repent and join those about to head to the Promised Land.[16]   

 Then the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea.[17]A third[18] of the sea became blood, and a third of the creatures living in the sea died, and a third of the ships were completely destroyed.

In the Bible, mountains often stand in for kingdoms[19] or nations, many subject to God's judgment.[20] Jeremiah speaks of Babylon as a destroying mountain which would be burned by fire (Jeremiah 51:25) that will sink into the waters never to rise again.[21] We will see this again with the destruction of Babylon’s global maritime commerce in chapter 18.[22] Rome depended on the sea for food and commerce; the sea captains lament Babylon’s ruin.[23]

Once again, see ‘through’ this: it’s an indictment on nation(s) plural. All nations. God’s judgment will rock the gods of this world, and then hit the issue most talked about in the Bible: money, the idol of wealth, commerce, power and security. Look how rocked we have been by the shipping issues in the last few months (“We can’t have Christmas!”). There is nothing new under the sun.  

Then the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; it landed on a third of the rivers and on the springs of water. (Now the name of the star is Wormwood.) So a third of the waters became wormwood, and many people died from these waters because they were poisoned.

In Jewish apocalypses, stars sometimes appeared like burning mountains; one fell into the sea and burned both the sea and Israel’s oppressors.[24]  1 Enoch 18:13 and 21:3[25] describes the preliminary judgment of the fallen angels as “stars like great burning mountains.”[26] Stars represent angelic beings in Revelation (see on 1:19). OT angels often represent earthly peoples and kingdoms.

In fact, the rabbis interpreted the Exodus 7:16–18 plague on the waters as a judgment on the Nile god, who represented the people. They would quote Isaiah 24:21 - “the Lord will punish the host of heaven on high and the kings of the earth on earth.” Here Babylon’s ‘angel’ appears to be judged along with the nation. It was prophesied. Not only are the nations shaken, but any spiritual powers behind them have been toppled from their place of authority as well. 

O shining one, son of the dawn! You have been cut down to the ground, O conqueror of the nations…  But you were brought down to Sheol, to the remote slopes of the Pit. (Isaiah 14:12-15) 

Wormwood recalls the bitter water at Marah - still on an Exodus theme (Exodus 15:23). If the “living waters” of chapters 7 and 21 represent the reward of eternal, spiritual life for faithfulness through suffering (7:17; 21:6; 22:1), then the waters of death in Chapter 8 represent a punishment of suffering associated with eternal, spiritual death. 

Then the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened.[27] And there was no light for a third of the day and for a third of the night likewise.[28] 

Our earth is too finely tuned to not be destroyed by literal celestial events like that. It’s a known image of judgment to John’s audience: at God’s judgment of Edom, “all the starry host will fall” (Isaiah 34:4).  The Dictionary Of Bible Themes notes the many ways in which celestial bodies played multiple roles in the Bible, but here’s what’s relevant to us today. Under the category of “Worship of the Stars,” we find: 

·      Prohibited by God Deuteronomy 4:19; 17:3 2 Kings 23:4-5

·      Judgment of star worshippers Jer 8:2: 19:12-13; Amos 5:25-27; Acts 7:42-43

·      Examples of star worship 2 Ki 17:16; 2 Ki 21:3-5; 2 Chronicles 33:5; Acts 28:11

·      Idolatrous worship of the moon Deut. 4:19; 17:3; 2 Ki 23:5; Job 31:26

·      Sun Worship Forbidden to God’s people Deut 4:19;17:2-5; Job 31:26-28

·      Practiced in Israel and Egypt Ez 8:16; 2 Ki 23:5,11; Jer 8:1-2; 43:13

 Judaism has long interpreted The Exodus plague of darkness as a spiritual, cultural, or mental darkness. It's the darkness of despair when people realize the futility of their idolatry and the disaster that is coming up on them (Jeremiah 15:19, Amos 8:9, Joel 2).[29] 

 Then I looked, and I heard an eagle flying directly overhead[30], proclaiming with a loud voice, “Woe! Woe! Woe[31]to the earth dwellers because of the remaining sounds of the trumpets of the three angels who are about to blow them!”

 God’s people are spared the following plagues, as happened with the later Egyptian plagues.[32]Since God’s people are spared, this is good reason to think that what follows has to do with spiritual judgment that will ‘pass over’ God’s faithful people sealed by the Lamb’s blood.   

Then the fifth angel blew his trumpet, and I saw a star that had fallen from the sky to the earth, and he was given the key to the shaft of the abyss. He opened the shaft of the abyss and smoke rose out of it like smoke from a giant furnace[33]. The sun and the air were darkened with smoke from the shaft.  Then out of the smoke came locusts onto the earth, and they were given power like that of the scorpions of the earth.[34] 

The “star” that John sees is an angel (20:1) with the key (3:7) to open the Abyss. The Abyss was believed by John’s audience to be the underworld prison of evil spirits.[35] 

 They were told not to damage the grass of the earth, or any green plant or tree,[36] but only those people who did not have the seal of God on their forehead. The locusts were not given permission to kill them, but only to torment them for five months, and their torture was like that of a scorpion when it stings a person. In those days people will seek death, but will not be able to find it; they will long to die, but death will flee from them. Now the locusts[37] looked like horses equipped for battle.[38] On their heads were something like crowns similar to gold, and their faces looked like men’s faces.  They had hair like women’s hair, and their teeth were like lions’ teeth. They had breastplates like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. They have tails and stingers like scorpions, and their ability to injure people for five months is in their tails. They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon.

Notice that the locusts don't do what no locusts normally do. They can't touch any green thing - or those who have the Seal of God upon their forehead. One assumes the threat is non-physical: for example, the devastation and famine of the soul (Amos 8:11-14).[39]  I favor the view that this describes demonic activity on earth.  

• “Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons…” (1 Timothy 4:1). 

•  “‘Fallen! Fallen is Babylon the Great!’ She has become a dwelling for demons and a haunt for every impure spirit.” (Revelation 18:2)

• “The horses are men, and the riders are evil spirits.” (Primasius and Andrew of Caesarea, 500s)

• “A terrifying picture of demonic oppression.” (Orthodox Study Bible)

• “These locusts probably represent demons.” (Believer’s Bible Commentary)

• Demonic forces out of the abyss… [John uses] frogs to represent demonic powers in the recapitulation in Revelation 16:13. (Expositor’s Bible Commentary: New Testament)

 This aligns with Christianity’s view of an active supernatural world that tries to influence, oppress, and even seek to take control of humanity to bend them away from God. John’s view of this is sobering. It sounds like he is showing a practical application of what Paul wrote: when you offer yourself as a slave, you are a slave of the one you obey. (Romans 6:16)

 The first woe has passed, but two woes are still coming after these things! Then the sixth angel blew his trumpet, and I heard a single voice coming from the horns on the golden altar that is before God, saying to the sixth angel, the one holding the trumpet, “Set free the four angels who are bound at the great river Euphrates!” Then the four angels[40] who had been prepared for this hour, day, month, and year were set free to kill a third of humanity. The number of soldiers on horseback was 200,000,000; I heard their number.

The Euphrates was the boundary behind which enemies lurked. [41] It’s a physical image for a spiritual reality. The numerical background for this huge number is Daniel 7:10. It just means there’s a lot. A lot a lot.

 Now this is what the horses and their riders looked like in my vision: The riders had breastplates that were fiery red, dark blue, and sulfurous yellow in color. The heads of the horses looked like lions’ heads, and fire, smoke, and sulfur came out of their mouths. A third of humanity was killed by these three plagues, that is, by the fire, the smoke, and the sulfur that came out of their mouths. For the power of the horses resides in their mouths and in their tails, because their tails are like snakes/scorpions[42], having heads that inflict injuries. 

This invasion is often compared to the daunting Parthian army. See ‘through’ it. You think they are scary? The spiritual battle is worse.  

The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made of gold, silver, bronze, stone, and wood—idols that cannot see or hear or walk about. Furthermore, they did not repent of their murders, of their magic spells, of their sexual immorality, or of their stealing.

INTERLUDE

An angel measures the temple, John eats a scroll that tastes good going down (this story ends well!) and then does not sit well at all (#birthpangs). Then two witnesses show up in a city for 3 ½ years, breathe fire on anyone who challenges them, get killed, then come back to life. 

MEASURING THE TEMPLE

Measuring the temple is best understood against the background of Ezekiel 40 – 48 in which measuring is associated with establishment and protection. Measuring suggests God's presence, which is guaranteed to be with the temple community living on Earth before the Lord's return.[43] But the angel didn’t measure the outer court of the temple. Short version: your soul will be safe, even if your skin is not.

THE TWO WITNESSES

• 2 lampstands, which are identified as churches in chapters 1 & 2,[44] have the powers of both Moses (law) and Elijah (prophet) and establish the truthfulness of the gospel message. (Numbers 35:30; Deuteronomy 17:6; Matthew 18:16, Luke 10:1-24). 

• The three and a half years (Daniel’s “time, times, and half a time”) is from Christ's resurrection until His final coming.[45]

• The fire is God's judgment on the world’s sin through the spoken word of Scripture.[46] In Luke 9, the disciples wanted to copy Elijah by calling down fire upon some Samaritan villagers. Jesus rebuked them, but then sent out groups (of two) to declare the danger of judgment (and the good news of mercy) through the proclamation of the Gospel. 

• The great city where the bodies lie is the world: Rome is Sodom, Egypt, Babylon. It’s all the troublesome nations that have plagued God’s people in different ways. 

• The restoration to life is taken directly from the “dry bones” resurrection of Ezekiel 37:5 -10.[47] God’s church will not stay down.

• The people repent – or at least acknowledge the power of God, which might not be the same thing…[48]

The Seal Interlude: “You are sealed. Endure.” 

The Trumpet Interlude: “You are secure. Witness.” 

Then the seventh angel blew his trumpet, and there were loud voices in heaven saying: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.” Then the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground and worshiped God  with these words: “We give you thanks, Lord God, the All-Powerful, the one who is and who was[49], because you have taken your great power and begun to reign. The nations were enraged, but your wrath has come, and the time has come for the dead to be judged, and the time has come to give to your servants, the prophets, their reward, as well as to the saints and to those who revere your name, both small and great, and the time has come to destroy[50] those who destroy the earth.” Then the temple of God in heaven was opened and the ark of his covenant was visible within his temple.[51] And there were flashes of lightning, roaring, crashes of thunder, an earthquake, and a great hailstorm.

 This is still a “woe,” because the ‘woes’ are from the perspective of the world.  God’s reign means evil’s judgment. It’s not good news for everybody. 

However, The picture of God’s judgment here in Revelation shows a God who has been restraining the full, devastating consequence of the sin we have sown. It also shows a God who, when “our iniquities are full,” will no longer hold back the chaos from the abyss. He will give us the full experience of our masters. 

If paradise is being fully in the presence of the one we serve with all the blessings that follow, perhaps hell may be thought of as fully experiencing the presence of the one we have been serving (the dragon and his servants) with all its cursings.

Meanwhile, God sends warnings. There are not only little oasis or outposts of heaven that function as signposts for eternity with the Lamb; we find the same kind of signposts for an eternity with the Dragon. 

·      What we think will never fail, fails.

·      What we think will always provides, stops providing.

·      What once measured our success begins to measure our failure. 

·      What we thought filled us was actually consuming us.

·      What we thought was refreshing us becomes bitter and sickening.

·      What we thought brought flourishing brought destruction.

·      What we thought made life matter made life meaningless.

No matter who you think the witnesses are, their purpose is clear: with holiness, grace, and hope, faithfully preach and model the message of the Slain Lamb to all inside and outside church walls so that as many as possible may be delivered from the judgment to come. 

The witnesses are never promised a time of prosperity of wealth or independence or popularity or even freedom to practice our faith. What they are promised is that God’s grace will be sufficient (2 Corinthians 12:9), and that the true church will rise from the ashes.

No matter what happens, I know this: We are called to be faithful witnesses to God in a sin-captured world.[52] Yes, this is daunting, but if you are committed Jesus, you are sealed. You have been claimed. 

For the true church, Revelation is sobering but also exciting: the cost may be high, but the end will be glorious. Revelation is supposed to bring hope. The king is returning. Evil will be undone. God’s originally good Earth will be renewed. Bear holy and faithful witness to it. [53]

___________________________________________________________________________

[1] Don’t sweat the time frame. It’s just a literary device that means it happened :)

[2] Habakkuk 2:20 -3:15; Zechariah 2:13 -3:2; Zephaniah 1:8 7-18

[3] “The smoke of the incense…shows that the petition of chapter 6:9 -10 is now being presented before God. Their petition for judgment has been found acceptable.” (Beale)

[4] “Peals of thunder, flashes of lightning and an earthquake” is almost identical to the description of the last judgment in 11:19 and 16:18 as well as 4:5. (Beale) 

[5] Jewish tradition identifies seven angels who offer up the prayers of the saints as they enter before the glory of the Holy One (Tobit 12:15). (Zondervan Illustrated Bible Backgrounds Commentary Of The New Testament)

[6] “The primary perspective of the first five seals was on the trials to which believers must pass; now, the focus in the first six trumpet are on the judgment which unbelievers both inside and outside the church must endure.” (Greg Beale, Revelation: A Shorter Commentary)  “In the first round, we were looking at the tribulation through the lens of the church. In round two, we see it from the vantage point of the world.” (Mark Moore, How To Dodge A Dragon: An Uncommentary On Revelation) 

[7] “Sometimes, God’s judgment in Revelation takes the form of imperial practices themselves, or the consequences of such practices. War, famine, pestilence, death, injustice in the marketplace, and rebellion are all…human evils rather than cosmic events… We would  be misguided not to see these also as divine punishment, similar to the snowball effect of sin unleashed in the world according to Paul in Rom 1:18-32. The question “human sin or divine punishment?” presupposes a false dichotomy and asks for an unnecessary choice; the answer is of course, ‘both’”. Michael Gorman, Reading Revelation Responsibly

[8] “Third part is a rabbinism, expressing a considerable number. "When Rabbi Akiba prayed, wept, rent his garments, put of his shoes, and sat in the dust, the world was struck with a curse; and then the third part of the olives, the third part of the wheat, and the third part of the barley, was smitten.” (Adam Clarke)

[9] “Cosmic signs [are]symbols of the distress and disease generated by human evil. [This is] indirect divine judgment.” Michael Gorman, Reading Revelation Responsibly

[10] Greg Beale notes that while we are told serious things about the ‘world’ collapsing under God’s judgment, physical symbols are meant to point us toward spiritual realities.

[11] Heisser points to Moyise’s Old Testament in Revelation to note the trumpet judgments in Revelation 8, 9, and a bit of 10 follow the themes of Joel 2-3 and Amos 1-2.

[12] Tyconius (370), Oecumenius (500s), Andrew of Caeserea (563) thought it might come through warfare. “The land was wasted; the trees-the chiefs of the nation, were destroyed; and the grass-the common people, slain, or carried into captivity.” (Adam Clarke)

[13] The redeemed sing the song of Moses and of the Lamb

[14] From Mark Moore, How To Dodge A Dragon: An Uncommentary On Revelation:

 Israelites in Egypt - Christians in Asia Minor/All of us   The people of God suffer oppression; God sends plagues to demonstrate his power/provoke repentance; repentance does not follow; God defeats the oppressor; God’s people praise the God who will reign forever; the ark of the covenant is present with God’s people

[15]  Michael Heisser notes, “Where do we get the nations and their gods to begin with? Genesis 11. Babylon.” And that’s the mountain that is about to be thrown into the sea…. 

[16] When Israel left Egypt, “a mixed multitude went up with them.” (Exodus 12:38) 

[17] “Mountain, in prophetic language, signifies a kingdom; Jeremiah 51:25; Jeremiah 51:27; Jeremiah 51:30; Jeremiah 51:58. Great disorders… are represented by mountains being cast into the midst of the sea, Psalms 46:2. Seas and collections of waters mean peoples, as is shown in this book, Revelation 17:15. “(Adam Clarke) 

[18] A fourth of the earth was affected by the seal judgments; a third is now devastated by the trumpet judgments. There is a progression in intensity.

[19] Revelation14:1; 17:9; 21:10

[20] Isaiah 41:15, 42:15; Ezekiel 35; Zechariah 4:7

[21] Babylon’s judgment is as a stone thrown into the sea in Revelation 18:21 

[22] Greg Beale, Revelation: A Shorter Commentary

[23] “Every shipmaster and all who sail anywhere and every sailor and as many as work on the sea... cried out when they saw the smoke of her burning... and they were weeping and mourning, saying ‘woe, woe, is the great city, through which all those who have ships in the sea became wealthy because of her wealth.’ ” (18:17–19) 

[24] NIV Cultural Backgrounds Study Bible

[25] Revered Jewish literature from around 200 BC. While not Scripture, it functioned as a commentary that was highly influential in shaping Jewish thought. 

[26] Heisser, from an episode on the Naked Bible podcast

[27] Parallel to Exodus 10:21–23.

[28] Early church fathers were inclined to see the celestial bodies as the church, and the darkness as the result of heretics dimming the light of Scripture.

[29] Greg Beale, Revelation: A Shorter Commentary

[30] This eagle is in the “middle heaven,” the home of the sun, moon, planets, and stars (Revelation 14:6; 19:17).  It’s a place where all the world will see/hear.

[31] “Look! An eagle is swooping down, spreading its wings over Moab ... Woe to you, O Moab! The people of Chemosh are destroyed.” (Jeremiah 48:40, 46).

[32] How do they do this? “‘Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues.” (Revelation 18:4)

[33] The abyss in the Old Testament represents chaos. Here, the abyss seems to represent part of the spiritual world that is the home of evil that will be judged. That’s why it can be referred to as watery (chaos) and also fiery (judgment). 

[34] Many of the early church fathers were convinced this was about heretics, though a few chalked it up to demons… that were inspiring heretics. (All my notes on Early Church Fathers come from Ancient Christian Commentary On Scripture.)

[35] Demons pleaded with Jesus to spare them the Abyss. (Luke 8:30–31)

[36] Once again a reminder this is imagery, as all the grass was already gone.

[37] Like horses prepared for battle: a conquering host. Gold-like crowns: authorized to rule in people’s lives. Human-appearing faces: creatures of intelligence. Hair like women’s: hair was considered seductive. Lion-like teeth: ferocious and cruel. Armor-like iron breastplates: difficult to attack and destroy, etc. (Believer’s Bible Commentary)

[38] OT imagery. “They have the appearance of horses; they gallop along like cavalry” (Joel 2:4). An army of locusts “has the teeth of a lion” (Joel 1:6) and make a noise “like that of chariots” (2:5). Zondervan Illustrated Bible Backgrounds Commentary of the New Testament

[39] Greg Beale, Revelation: A Shorter Commentary

[40] This seems to be a recapitulation of the 4 Horsemen.

[41] Heisser notes that beyond the Euphrates was the domain of Baal. The language of the Old Testament relates not just to the invading armies that Israel had to put up with, but also the idea that there are cosmic powers itching to invade.

[42] Jewish tradition held that in Sheol and Abaddon there were “angels of destruction,” who were in authority over thousands of scorpions (Heisser). Scorpions and serpents were associated in Old Testament and extra-biblical Jewish writings as metaphorical images for false teaching. (Greg Beale, Revelation: A Shorter Commentary)

[43] Greg Beale, Revelation: A Shorter Commentary

[44] Only two of the seven churches/lampstands remained faithful in Revelation 2-3: Smyrna and Philadelphia. Perhaps these two churches represent the faithful church. The whole world will see the two witnesses, which is understandable if they're a global church. That the witnesses are called trees comes from the vision of Zechariah in chapter 4. 

[45] Funny but true story: the Babylonian kings tried to predict what Daniel prophesied by doing the math of the 70 weeks. When nothing would happen in a literal 70 weeks, they would recount and try again…because the numbers were meant to be weighed, not counted.

[46] “I and making my words in your mouth fire and this people wood, and it will consume them.” (Jeremiah 5:14).  

[47] Greg Beale, Revelation: A Shorter Commentary

[48] Compare to Egypt: “And the Egyptians will know that I am Yehovah when I stretch out my hand against Egypt and bring the Israelites out of it.” They knew and acknowledged, but that’s not the same as salvation.

[49] Ooh. No more “and is to come.” He has arrived! 

[50] Here’s another reason I tend to see most of God’s judgment in Revelation as God giving people over to themselves. The word here for ‘destroy’ is the same word ‘destroy’ at the end of the verse that they did to the earth! “’Diaphtheírō (from diá, ‘thoroughly,’ which intensifies phtheírō, ‘defile, corrupt) properly, thoroughly corrupt, totally degenerate (disintegrate); waste away by the decaying influence of moral (spiritual) impurity; ‘utterly corrupt’; becoming thoroughly disabled (morally depraved), ‘all the way through’ (‘utterly decayed’).” #windandwhirlwind (HELPS Word Studies)

[51] In the Old Testament, the ark was a sign of God’s presence. It was usually behind a veil, but here it is fully revealed and accessible to all. 

[52] Thanks to http://newlisbon.church/wp-content/uploads/2018/03/Revelation-Workbook.pdf for some really helpful insights.

[53] How do we do this? Faith/trust/belief based on the person and work of Jesus; commitment that orients/prioritizes our life; lifestyle committed to holiness (set apart for God); words that speak truth righteously; consistent, conscientious witness.

The Interlude (Revelation 7)

The scroll from Chapter 5 includes God's plan of redemption, mercy and judgment and encompasses all of history, especially from the cross to the new creation. We see:

·      Christ’s sovereign plan for redemptive history

·      the reign of Christ and the saints ‘now and not yet’

·      Christ’s protection of his people who suffer trials

·      God’s temporal and final judgment on the persecuting world.[1]

We focused last week on the first 6 seals out of 7. I want to focus on the Interlude before the 7thseal, which actually means starting with the 5th seal.  

6:9 Now when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed[2]because of the word of God and because of the testimony they had given. They cried out with a loud voice, “How long, Sovereign Master, holy and true, before you judge those who live on the earth and avenge our blood?”[3]  Each of them was given a long white robe and they were told to rest for a little longer, until the full number was reached of both their fellow servants and their brothers who were going to be killed just as they had been.

The prayer is a cry for God's justice to hold to account those who have persecuted and brought about the saints’ suffering in chapters 6:1-8.[4] 

6th Seal – The ‘day of the Lord’ judgment: “Who can stand?” 

The church in particular cried out from the devastating persecution from the 4 Horsemen (“How long? Do something about our persecutors!”)[5] With the introduction of the 6th seal, there is clearly a judgment going on against the “earth dwellers” – the violent, persecuting followers of the Beast in culture and in church- who cannot escape accountability to God.  Turns outthe horsemen which were unleashed against the true church are also the agents of God’s judgment against the perpetrators.[6] It reminds me of the ironic punishment of the plagues of Egypt, which will show up in the trumpet and bowl judgments. 

Chapter 7, the interlude, is a flashback,[7] showing what happened before the tribulation of the Church Age and the martyr’s anguished cry.  

7:1 After this I saw four angels standing at the four corners of the earth,[8] holding back the four winds of the earth[9]so no wind could blow on the earth, on the sea, or on any tree. Then I saw another angel ascending from the east, who had the seal of the living God.  He shouted out with a loud voice to the four angels who had been given permission to damage the earth and the sea: “Do not damage the earth or the sea or the trees until we have put a seal[10] on the foreheads of the servants of our God.” 

 So, this is looking back to before the 4 Horsemen have been unleashed. God’s vision reminds his readers that God had already put into motion a plan to “seal” the people of God in some fashion: they were marked, identified, claimed, kept safe. 

Now I heard the number of those who were marked with the seal, 144,000,[11] sealed from all the tribes of the people of Israel:  From the tribe of Judah, Reuben, Gad Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, Benjamin, twelve thousand were sealed [from each].[12]

 Weigh the numbers. Virtually every commentary will tell you it’s just a way or portraying the totality of the church. It’s all the true (spiritual) children of Abraham who have been sealed by God.[13] As for the seal, [14] I believe that uppermost in John's mind is the protection of the believers’ faith and salvation through the various suffering and persecutions inflicted upon them.[15]

·      The seal marks genuine membership in the community of the redeemed.

·      The seal guarantees protection from God’s eternal judgment: those believing in the Lamb have been spared because the Lamb endured the punishment of death on their behalf.

·      The seal enables God's people to faithfully endure in the midst of pressures to give in to the seduction of Babylon (chapter 17) or the power of the beastly empire (chapter 20). 

·       The seal turns trials into instruments of refining and maturing both individually and corporately.

·      The seal empowers believers to perform the role of witness intended for the true Israel – it’s how Abraham’s descendants bless the world through and with Jesus.[16]  Somehow, through what they endure, the Great Commission flourishes, and more and more people are brought to salvation as the witness of a church that dies and yet lives points toward the Savior who started it all.  

After these things I looked, and here was an enormous crowd that no one could count, made up of persons from every nation, tribe, people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.[17]  They were shouting out in a loud voice, “Salvation belongs to our God, who is seated on the throne, and to the Lamb!” And all the angels stood there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground before the throne and worshiped God, saying, “Amen! Praise and glory, and wisdom and thanksgiving, and honor and power and strength be to our God for ever and ever. Amen!”

The multitude standing before the throne is the direct answer to the question of “Who can stand?” It’s the resurrected saints who endured until the end. This is the fulfillment of the promise to Abraham of innumerable children (turns out it was a spiritual promise!) 

The list of sealed tribes is very similar to the census taken in Numbers 1: 21-23 for the purposes of organizing a military force to conquer the Promised Land.  

 Then one of the elders asked me, “These dressed in long white robes—who are they and where have they come from?”  So I said to him, “My lord, you know the answer.” Then he said to me, “These are the ones who have come out of the great tribulation.[18] They have washed their robes and made them white in the blood of the Lamb!  For this reason they are before the throne of God, and they serve him day and night in his temple,[19] and the one seated on the throne will shelter[20] them.

There is an interesting correspondence here with another passage. In chapter 5:5-6, John first hears about the Lion then sees the Lamb. In chapter 7, John hears of the military census (the lion of the tribe of Judah heads the list) but sees the saints from every tribe and nation with their robes purified and made white through the blood of the Lamb. The church is called to do battle for the Lion - but in the same way in which the kingly Lamb conquered at the cross. By maintaining their faith and witness through suffering and even death, they overcome the dragon, the beast, and all who serve them. 

 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water,[21] and God will wipe away every tear from their eyes.”[22]

Abraham’s true children (the church) rejoice in: 

·      their New Exodus/redemption (from the conquering and enslaving attempts of beasts and dragons)

·      their spiritual and eternal victory over their persecutors

·      the fact that God has sealed them during their pilgrimage through the wilderness and tribulation of this world (12: 6-14; 7:13-14). [23]

* * * * *

So, let’s talk about “How long must we suffer?” and God’s answer, which is, “When the full number has been reached.”[24]

 Notice that Jesus does not respond to this impending persecution by thwarting these plans to attack his church. He had warned his followers of this. 

“If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it.” (Matthew 16:24-25)

 “Beloved, do not be surprised at the fiery trial when it comes upon you to test [same word] you, as though something strange were happening to you.” (1 Peter 4:12) 

Commitment to Christ has always demanded a willingness to die for a Savior who set the pattern by dying for us. This is at the very heart of the Christian life.  That’s why Jesus’ response to his follower’s persecution is not (necessarily) to prevent it.  

The call of a disciple is to conquer the persecution or overcome as Jesus did, which is by faithfully enduring it.  Remember the classic verse addressing what can separate us from the love of God (or what can erase the seal)?

Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.”  No, in all these things we have complete victory through him who loved us! 

 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord. (Romans 8:35-39)

Christianity doesn't offer persecution and non-persecution options.  You can’t uncheck the boxes that say, “trials, testing, tribulation.” Enduring suffering for the sake of Christ is not the mark of a unique set of fanatics. It’s for ALL Christians.  The early church didn’t know anything about the kind of prosperity gospel where being a Christian was supposed to keep them healthy, wealthy, and comfortable by the standards of Rome or Babylon. Re-read the letters to the 7 churches. Their wealth was eternal; their prosperity was in Christ. 

Today, one out of every two hundred Christians living today can expect to die for their faith. More than 25% of Christians around the world are part of an “underground church.”  For those of us who don’t face either of those realities, the testing we face is likely more from the seduction of Babylon than the persecution of Rome. Our testing may have more to do with fighting materialism and greed, or the idolatry of luxury, or the tendency to drift toward a sinful pride in our self-sufficiency. It’s all a test. 

So, why is this so deeply embedded in the Christian experience?

First, because the world will never be able to see the ultimate expression of the supremacy of Jesus in the lives of his people if they aren’t willing to lay down their lives for him. We love the stories of people willing to give their life for a cause, a person, an ideal. Everything from self-denial to martyrdom usually strikes a chord with us. We get an idea of what’s more important than life by that which we are willing to give our life. 

·      If you tell me to renounce Buckeye fandom or I die, I will be the biggest U of M fan you’ve ever seen. No problem. We’ll get ‘em every 10 years J I am not here to be an ambassador for Ohio State. 

·      If you put a gun to my head and say, “Transfer your citizenship to Costa Rica or else,” I’m going to protest and try to get around it because I like my United States citizenship, but at the end of the day it’s not worth saying goodbye to my family and giving up more time to be an ambassador for Jesus over that.  I can love and talk about Jesus anywhere. My true citizenship isn’t in the empires of the world anyway; it’s in a Kingdom not of this world. 

·      But if you tell me to denounce Jesus or else, I can’t do that. I have to die for that if I am serious about taking it seriously. When it comes to be asked to align my allegiances, I will not give my life for fandom or a worldly or cultural ideology, but I will for my faith. I cannot deny Christ. And I practice this every day; as Paul said, “I die daily” through orienting my life such that I am living for Christ while dying to self and resisting the siren call of Babylon and Rome.

Second, tribulation and persecution are given to strengthen our faith, not destroy it. Jesus told the church in Smyrna, 

“Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation…”

Jesus tells theses believers that the devil is about to throw some of them into prison, “that you may be tested.”  In other words, the persecution is not random; it’s not outside of God’s sovereign oversight. At minimum, God has allowed it as part of his redemptive purpose for the church.[25]  Remember Joseph: 

“You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.” (Genesis 50:20)

For the saints, tribulation serves to refine and purify their faith and character.[26] Persecution is opportunity. Trials are part of God’s plan. Gold is not purified without fire.  

 Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, who by God’s power are protected through faith for a salvation ready to be revealed in the last time.  This brings you great joy, although you may have to suffer for a short time in various trials.  Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed. (1 Peter 1:3-7)

This is why fear and panic can never be the Christian response to trials, hardship and persecution that we face because of our allegiance to Jesus. We aren’t called to seek out trouble – indeed, the Bible gives plenty of examples of trying to avoid it when possible[27] – but if and when it comes, God has a plan for how to use it for our good and His glory.  

Third, it’s how the gospel is spread. “The blood of the martyrs is the seed of the church.” Why haven’t enough died yet? Because there are more people to be reached with the gospel and brought into the Kingdom through the witness of the faithful who suffer to the point of giving their lives. 

The Israelites waited to embark on their campaign to bring God’s judgment against the Amorites because “their sin is not yet full.”[28] God wasn’t going to judge them until the overwhelming nature of their sin (in a sense) forced His hand. “Enough!” After all, God is “not willing for any to perish, but for all to come to repentance.”[29]

Jesus was lifted up to draw all people to him (John 8:28), and when time as we know it ends, thee time to respond ends for those who are far from Christ. In our End Times prayers, our prayers of “How long?” should be balanced with our pleading for more time so that more may come to the saving knowledge of Jesus Christ. 

Part of the plan for the pursuit of the perishing is for followers of Jesus to give their lives. That’s a cross to take up, to be sure, but it makes sense: we go where the Lamb goes (Revelation 14:4) in that way that the Lamb goes.[30]

__________________________________________________________________________
[1] Excerpts from Revelation: A Shorter Commentary. So much – so, so much – of insight from G.K. Beale’s book shows up in today’s message.

[2] “In his third vision, Hermas, an early Christian, was refused permission to sit at the right hand of the angel because this special place was reserved for those who had endured “scourgings, imprisonments, great tribulations, crosses, and wild beasts for the sake of the Name.” (Zondervan Illustrated Bible Background Commentary Of The New Testament)

[3] “What lessons can we learn from the deceased saints? In our anger against others, are our thoughts and even prayers motivated by a desire for their punishment or by a desire that God be glorified through the execution of his justice? In our anger, can we take the place of God and execute judgment even in our thoughts on those who have wronged us? Do we come before God and the awful awareness that he might judge our own attitudes and actions? how can we pray for God's justice or his glory but we are not reflecting his merciful character ourselves?” (N.T. Wright, Revelation For Everyone) 

[4] The cry of “How long?” echoes the psalmist in Psalms 6:3, 74:10, and 79:5.

[5] Jesus said the birth pains of the end times would happen in the generation of his audience (Matthew 24:34), and the glorified saints in Revelation 6:9–11 appear to have suffered under all four trials portrayed in the seals.  

[6] God often punishes by “giving them over to themselves” (Romans 1).

[7] A new vision is indicated by the introductory phrase of, “After this I saw.”

[8] The four angels in the four corners symbolize the whole world (Isaiah 11:12, Ezekiel 7:2, Revelation 20:8, Jeremiah 49:36).

[9] Ancients associated the four winds with the four directions (Jeremiah 49:36). In Jewish apocalyptic works, God controls the winds and delegates them to angels, using them for blessing or judgment. In Zechariah 6:1 – 6, God sent out four chariots; common Greek translation of Zechariah 6:5 describes these four heavenly “spirits” as the four “winds” of heaven, which could announce evil world empires (Daniel 7:2 – 3). Here God prevents the winds from blowing in judgment until he has marked his servants for protection. (NIV Cultural Backgrounds Study Bible)

In the Ancient Christian Commentary On Scripture series, all three of the early church fathers quoted saw the Four Angels at the Four Corners of the Earth as political enemies of either the Jewish nation or of the church.

[10] The seal (in light of 2nd Corinthians 1:22, Ephesians 1:13 and 4:30) is said by some to be identified with the Holy Spirit.

[11] The community of the redeemed in 7:3-8 is the same as 14:1-4. It's a figurative picture of the church in its entirety, not in part.

[12] I shortened this by taking out “from the tribe of” and “12,000” from every line.

[13] You can even do some research on the order of the tribes, and some interesting variation in the traditional list of tribes, but I’m not ready to nerd that deep here. Yes, ‘nerd’ is a verb.

[14] The seal is comparable to the mark of blood on the doors of the Israelites so that they would be protected from God's judgment on Egypt (Exodus 12). This mark protects believers during the trumpet and bold plagues, which is we will see our closely modeled on the plagues of Egypt. The picture of the seal is also seen by Ezekiel when the Lord commands the angel to put a mark on the foreheads of those who hate sin before God strikes the city with judgment.(Ezekiel 9:4-6). 

[15] That the protection is spiritual is apparent because believers suffer physical afflictions.

[16] Isaiah 42:6-7, 49:6, 51: 4-8.

[17] The palm branch was used in the Feast of Tabernacles (Leviticus 23: 40-43), which celebrated God's protection of the Israelites during their wanderings in the desert.

[18] Alludes to Daniel 12:1; Matt 24:21.

[19] It's worth noting that, to John’s audience, serving in the temple was a privilege.

[20] A good translation is that God spreads his tabernacle over his people, which is language also used in 21:22. 

[21] “I am the living bread who comes down from heaven.” (John 6:51) “Whoever believes in me shall never thirst.” (John 6:35) “Whoever drinks from the water that I shall give him, it will become in him a spring of water welling up to eternal life.” (John 4:14) “…shelter from the storm, and shade from the heat.” (Isaiah 25:4) “The sun will not strike you by day nor the moon by night.” (Psalm 121:2) “As the deer longs for springs of water, so my soul longs for you, Oh God.” (Psalms 42:1)

[22] Isaiah 25:8; 21:4

[23] The Great Tribulation is referenced in Matthew 24:21 and Daniel 12:1. In Daniel’s tribulation, the latter-day opponent of God's people persecutes them because of their faithfulness to him (Daniel 11). Some will fall away, even as some are doing in 5 of the churches of Asia. The tribulation consists of pressures from the religious system to compromise one's faith, and pressures from the world (including deprivation and persecution). This tribulation commences with the birth of the church and continues throughout the Church Age. It's worth noting that 21of the 23 uses of the word ‘tribulation’ in Paul's writings refer to a present reality. The Great Tribulation begins with the sufferings of Jesus and is now shared by all believers, who are fellow partakers of the tribulation, the kingdom, and perseverance which are in Jesus 1:9.  (Beale)

[24] I really liked how this topic was handled at North Shore Church. A lot of my following thoughts build on and borrow from them. http://www.nshorechurch.com/2020/06/23/letters-to-the-7-churches-the-church-at-smyrna-6-21-20/.

[25] All four of these horses seem to bring about one or two ends: Punishment or purification. For evildoers, it's punishment for the evil they have done, which may be seen as the ripple effect of evil in the world and the chaos and pain it brings. For those who are not contributing to this evil, it's meant as purification. It's a time to be gold refined in the fire. (N.T. Wright, Revelation For Everyone)

[26] Romans 5:3-5; 1st Peter 1:7; Daniel 11: 35; Revelation 3:18 and 22:14

[27] There was a time in the early church when some Christians thought martyrdom was the coveted death and pursued it. One Roman rule got so frustrated he pointed them toward some local cliffs and basically said, “Go throw yourselves off if you are that eager.” Yeah….that’s not a posture God calls us to either.

[28] Genesis 15:16

[29] 2 Peter 3:9

[30] “The way of Christ is demonstrated by being a faithful Witness, which often leads to our own death. Jesus said his witness on the cross would be powerful enough to draw all people to himself (John 12:32)… The controlling metaphor or governing symbol for the entire vision of Patmos is the slain lamb…  The symbol of the beast can open our eyes to systemic and structural evil in our world. Sometimes injustice or suffering may make it appropriate for us to use the rage passages in prayer. But we must always return and worship to the central motif of the Lamb. The example and teaching of the Lamb must cover the lives of believers. Then the rage we bring to God and leave at the throne of grace will find its proper place.[30]Seven Deadly spirits: The message of Revelations letters for today's Church, T. Scott Daniels

[31] For Christians, suffering is not meaningless, but gives opportunity to pattern our lives after the sacrificial model of Jesus. Seen from the Heavenly perspective, suffering ironically advances the kingdom of God. (N.T. Wright, Revelation For Everyone)

The Seven Seals (Revelation 6-8:1)

In the scroll that only Jesus was worthy to open we see God’s plan to offer salvation through the Cross. That New Covenant will enable those who love and worship Him to live as overcomers in His Kingdom even in this present, evil time.  John had tipped his hand in Revelation 1:5-6 when he wrote of,

“the one who loves us and has set us free from our sins at the cost of his own blood  and has appointed us as a kingdom, as priests serving his God and Father.”

This plan culminates in the “day of the Lord,” the Final Judgment, followed by the unveiling of the New Heaven and New Earth.[1]  Now, John will unpack this. 

We are going to read today about the opening of the 7 seals (the first in a series of visions of 7 seals, 7 trumpets, and 7 bowls). There are three main ways people views the seals, trumpets, and bowls unfolding. 

Where you land in terms of timelines will impact how you interpret Revelation as literature/history/ chronology of future events, but as Julie likes to say, “It’s about finish lines rather than timelines.” I agree. I have some opinions about timelines,[2] but I am for more interested in faithfulness until the finish line. What we do know about when things happen is this from Revelation 1: these “must happen soon,” and “what is and what will be.” That didn’t help, right? J Let’s move on.     

The Seven Seals

6 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, “Come!”[3] 

 2 So I looked, and here came a white horse! The one who rode it had a bow, and he was given a crown, and as a conqueror he rode out to conquer. 

3 Then when the Lamb opened the second seal, I heard the second living creature saying, “Come!” 4 And another horse, fiery red, came out, and the one who rode it was granted permission to take peace from the earth, so that people would slay one another, and he was given a huge sword. 

5 Then when the Lamb opened the third seal I heard the third living creature saying, “Come!” So I looked, and here came a black horse! The one who rode it had a balance scale in his hand. 6 Then I heard something like a voice from among the four living creatures saying, “A quart [a daily ration] of wheat will cost a day’s pay, and three quarts of barley will cost a day’s pay. But do not damage the olive oil and the wine!” 

7 Then when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 8 So I looked and here came a pale green horse! The name of the one who rode it was Death, and Hades followed right behind.[4] They were given authority over a fourth of the earth, to kill its population with the sword, famine, and disease, and by the wild animals of the earth. 

9 Now when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently slain because of the word of God and because of the testimony they had given. 10 They cried out with a loud voice, “How long, Sovereign Master, holy and true, before you judge those who live on the earth and avenge/dispense justice for our blood?” 11 Each of them was given a long white robe and they were told to rest for a little longer, until the full number was reached of both their fellow servants and their brothers who were going to be killed just as they had been.

12 Then I looked when the Lamb opened the sixth seal, and a huge earthquake took place; the sun became as black as sackcloth made of black hair, and the full moon became blood red; 13 and the stars in the sky fell to the earth like a fig tree dropping its unripe figs[5] when shaken by a fierce wind. 14 The sky was split apart like a scroll being rolled up[6], and every mountain and island was moved from its place.

 15 Then the kings of the earth, the very important people, the generals, the rich, the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains. 16 They said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 17 because the great day of their wrath has come, and who is able to withstand?[7]

[I am going to cover the Chapter 7 interlude next week.]

8:1  Now when the Lamb opened the seventh seal there was silence in heaven for about half an hour.[8]

 That’s…a lot to take in – and confusing, after all the excitement about opening the scroll! Woo hoo! Wait…what? This seems like a rough start to bringing about the kingdom of salvation. This, so far, has not been good at all. So, let’s talk.  

Christians alive in the 90’s A.D had experienced some bad things. This was “what is” to John’s audience.

·      Nero’s persecution of Christians 

·      Two major earthquakes in A.D. 17 and 60

·      The fall of Jerusalem in AD 70

·      The eruption of Mount Vesuvius in 79

·      A great famine in A.D. 92

·      Domitian’s ongoing persecution

Jesus said the birth pains of the end times would happen in the generation of his audience[9], and the glorified saints in Revelation 6:9–11 appear to have suffered under all four trials portrayed in the seals.  John didn't have to make stuff up to unveil the template for patterns in history. Life is hard. Everyone suffers; Christians will suffer for being Christians. Be ready.[10] So, yes, it’s grim, but this was always assumed to be the precursor of the final kingdom of God.[11] There are birth pains before there is birth.[12]

This brings us to the 4 Horsemen of the Apocalypse. The players who were waiting in the wings for the New Covenant Church to start have entered the world stage. There time has come, because the church has begun. Enter stage left.

WHITE HORSE

This is Conquest or Triumph which is (in my opinion) primarily though not exclusively spiritual. Some think this is Jesus (see Revelation 18); some think it’s a Roman emperor because conquerors rode white horses. I favor a third view. The Bible describes Satan as an angel of light, a counterfeit who looks good but is bad. This rider is the same thing. He makes a great presentation, but chaos follows him.The white horse is a counterfeit of the Rider On The White Horse we will see later,[13] the antichrist figures John wrote about in 1,2, and 3 John, arising from within the church. The churches in Pergamum and Thyatira were being conquered: Ephesus resisted it. 

 RED HORSE

6:3-4 The second rider represents violent bloodshed and death. It’s the removal of peace from the earth. When the second horse causes men to “slay” one another, the word  - when it's used in Revelation - only refers to the death of the followers of Jesus or of Jesus.[14] Once again, this can be spiritual warfare, persecution, or general violence in the earth. The White Horse conquered some of God’s people through deception; the Red Horse brings violence. The churches in Pergamum, Smyrna (and Philadelphia and Ephesus to a lesser degree) experienced this. 

BLACK HORSE

This horse appears to represent poverty, famine and economic exploitation.[15] A quart of wheat would supply an average worker with one day's sustenance for his family. Barley was used by the poor to mix with the wheat. Basically, the poor were living hand-to-mouth if they were lucky. Sometimes it was much worse.[16]  For Christians who could not participate in good conscience in the Trade Guilds, life was economically hard already. This kind of scenario could be disastrous. We read about this with the church in Smyrna.

GREEN HORSE

Literally, “pestilence,” the fourth horseman represents widespread human death, with the ashen, pale-green color meant to mimic the pallor of death. The church in Thyatira experienced this (and Sardis was wasting away spiritually; Philadelphia had ‘little strength’).[17] 

Eusubius wrote that at the heights of the persecution, when Maximinus was Roman Emperor, both famine and pestilence along with other things fell upon them “so that such an innumerable multitude perished that they could not be buried. When the Armenians resisted the Romans, so that many were killed that the bodies of the dead were eaten by dogs. Finally, those left alive began to kill the dogs, fearing that they themselves might die and that the living would become their tombs.” [18] 

No wonder the 7 letters constantly admonished Christians to endure and be faithful in the midst of all they endured. Ever been to a movie theater where the audience was interactive? I can envision the early readers nodding and crying; somebody says, “Truth. Say it, say it.” This has been life.[19]

 THE MARTYRS

The martyrs[20] cry out, “How long?”  I can almost hear the amens murmured in that 1st century house church.  Those 4 horsemen have been wreaking havoc on followers of Jesus. 

6th Seal

“Until I do this,” says the Lamb. The phenomena listed in the 6th seal were common images for God’s judgment in “the day of the Lord.” 

·      “The stars of heaven and their constellations will not show their light. The rising sun will be darkened and the moon will not give its light” (Isaiah 13:10; Joel 2:10–11).

·      God would turn “the moon to blood before the coming of the great and dreadful day of the Lord” (Joel 2:31).[21]

·      “Men will flee to caves in the rocks and to holes in the ground from dread of the Lord” (Isaiah 2). 

·      Jesus said that the inhabitants of Jerusalem would cry out “Then they will begin to say to the mountains, ‘Fall on us!’ and to the hills, ‘Cover us!’ (Luke 23:30).

·      Jesus told his disciples that "in those days, following that distress, `the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken'" (Mark 13:24-25;Matthew 24:29; Luke 21:25-26).[22]

·      Premature darkness and an earthquake accompanied Jesus’ crucifixion (27:45, 51).[23]

Adam Clarke thinks this is a cultural broadside on political, spiritual and religious powers corrupting the world. 

·      A great earthquake - Momentous change in civil and religious constitution 

·      The sun (pagan government) is darkened, degraded and humbled.

·      The moon (pagan worship) was destroyed

·      The stars of heaven  - The gods and goddesses became as useless as the figs shaken from a tree.[24]

·      The heaven departed as a scroll — The whole system of pagan and idolatrous worship was shriveled up like a scroll thrown in a fire.

·      Every mountain — All the props of the empire (allies, tributary kings, colonies, mercenary troops) remove their worship, support, and maintenance (as we will see happen with Babylon later).

·      Islands — Heathen temples

Okay, that last one is a stretch. This is a way to read it, not the way. Revelation has layers that work together, not in opposition. I wonder if the 6th seal’s imagery is just a way of saying, “Everything thought by the world to be strong, trustworthy and even worthy of worship will come crashing down.” 

The reality is that, while God in the Old Testament or actively judged pagan nations characterized by excessive violence (Ninevah)[25] God also punishes people and nations by “giving them over to themselves” (Romans 1). We’ll see this later when the nations mourn that Babylon the Great has fallen even while they are the one tearing her apart.  And here’s where this time of judgment ties in to the 4 Horsemen.

·      Countries have never just persecuted Christians. The heart that gives them permission to do that gives them permission to do that to everybody. 

·      Countries have never just exploited Christians. The heart that lets them do that lets them do that to everybody. 

·      Countries that have allowed or even encouraged disease, death,  and exploitation to hit Christians hard are going to be willing to let that happen to any group of people they don’t like. 

We can’t compartmentalize ourselves as individuals or nations.  

·      What we are good with happening ‘there’, we will eventually be good with happening ‘over there’ and then ‘over there.’

·      What we want to see happen to ‘that person’ becomes what we want to see happen to ‘that person’ and then ‘all those people.’

·      Then eventually we are the people ‘over there’; we are ‘that person’ to someone else because we created and allowed that kind of system to happen. 

Sometimes we get what we want - and it’s a terrible thing. We may sow the wind, but who can stand the whirlwind?[26] This is why we never fight our battles with the enemy’s weapons. The means we use will make us who we are in the end. 

There is Final Judgment when God wraps up human history, bringing everyone into celestial court where, as the Judge, he will render justice. This will become clear as we move through the imagery of the bowls and trumpets. Meanwhile, God has not left us in the dark about the consequences of sin. Justice must be served. 

THE INTERLUDE[27] and then SILENCE IN HEAVEN (7th Seal)”[28] wrap up this section. We are going to talk more about these next week, partly because we don’t have time today and partly because I need more time to prepare :)

Meanwhile, it’s grim, this plan in the scroll that everyone was so excited to see opened. How long? Well, God doesn’t say. How much? God doesn’t say. We just see in the 6th seal that it will end, and the judge will render righteous judgment. However, there’s more (and this is from the interlude).

“The ones who have come out of the great tribulation, who have washed their robes and made them white in the blood of the Lamb… are before the throne of God, and they serve him day and night in his temple, and the one seated on the throne will shelter them. 

They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.”

 The promise recalls Peter’s words to other first-century believers: 

“But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare. Since everything will be destroyed in this way, what kind of people ought you to be?  

You ought to live holy and godly lives as you look forward to the day of God and eagerly hasten toward its coming…But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness.
So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him. (2Peter 3:8–15)”

____________________________________________________________________________

[1] Expositor’s Bible Commentary

[2] I tend to think they are examples of recapitulation, retelling (overall) same thing story with different and increasing focus and intensity, with the final version (the bowls) leading into the Final Judgment.

[3] The Four Horsemen in the first 4 were foreshadowed in Leviticus 26, Ezekiel 14, Jeremiah 14:12, Zechariah 1:7-11 and 6:1-8, and by Jesus (Matthew 24; Mark 13; Luke 21). They are probably meant to be understood as happening simultaneously, or side-by-side. I say this for three reasons. And I say this as an opinion that is not of primary importance, and I won’t fight you over it J It’s just my framework, and I might be wrong. 

·       First, it was typical for a will with 7 seals to have everything revealed after the 7th seal, not progressively. 

·       Second, the Chapter 7 interlude (after the first six seals were opened) includes the following:  “Then I saw another angel ascending from the east, who had the seal of the living God. He shouted out with a loud voice to the four angels who had been given permission to damage the earth and the sea: 3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants of our God.”

·       In Zechariah 6:1-8, the horses are in chariot teams 

[4] Personified Death and Hades appear together in some Biblical poetry (Psalm 49:14; 116:3; Isaiah 28:15; Hosea 13:14; Habakkuk 2:5), as well as in Revelation 1. 

[5] The language evokes Isaiah 34:4; the stars would fall “like shriveled figs from the fig tree.”

[6] Revelation continues to draw on Isaiah 34:4, where “the heavens rolled up like a scroll.” One would normally unroll a scroll with the right hand while with the left hand rolling up what one had just finished reading.

[7] The question adapts Joel 2:11: “The day of the Lord is great … Who can endure it?” Also Malachi 3:2: “who can endure the day of his coming?”

[8] Don’t get hung up on the ‘half an hour.’ It’s just a short time of silence.

[9] Matthew 24:34

[10] This was not new information to John’s audience. The OT prophets said judgments would precede the day of the Lord (Isaiah 13, 34; Jeremiah 4–7; Ezekiel 7, 25; Amos 5:18–27; Zephaniah 1–3). Judgment was not unexpected. God is a holy God, after all. There must be an account for sin. The division of 7 seals/trumpets/bowls reminded 1st century Jewish readers of a warning repeated four times in Leviticus 26: ‘I will punish you for your sins seven times over’ (18, 21, 24, 28). When Jesus talks of the end times in the gospels (Matthew 24; Mark 13, Luke 21) he mentions the seven judgments found in Revelation 6. 

[11] NET Bible Commentary

[12] Matthew 24:8

[13] “What of the rider’s bow? In Greek mythology, Apollo was the god who inspired prophecy, and he is often depicted carrying a bow. The bow probably represents false prophecy, whose effect has already been felt in the Asian churches. If he represents false prophets and false prophecy, the vision confirms John's view that false prophets like the Nicolaitans at Pergamum and "Jezebel" at Thyatira, urging compromise with the values of the Roman Empire, are responsible for all the other troubles to come.” - IVP New Testament Commentary

[14] NIV Cultural Backgrounds Study Bible

[15] The balance held by the third rider symbolizes divine judgment. Daniel declared to King Belshazzar, “You have been weighed on the scales and found wanting” (Dan. 5:27). Leviticus 26:26 describes the distribution of bread during times of famine: “They will dole out the bread by weight. You will eat, but you will not be satisfied” (cf. Ezek. 4:16)

[16] “In A.D. 51, the emperor Claudius barely escaped a hostile crowd during a grain shortage and resulting famine that left Rome with only a fifteen-day supply of grain. During their revolt, the Jews in Jerusalem experienced great famine. Thousands died as relatives fought over the smallest morsel of food. The most horrific example involved a young mother named Mary of Bethezuba who, because of her hunger, tore her baby from her breast and roasted it, devouring half the corpse. This abomination of infant cannibalism horrified both the Jewish rebels and the Romans.” - How To Read The Bible Book By Book

[17] “During the summer of 65 when Nero was persecuting the church, a plague broke out in Rome killing 30,000 residents. Pestilence also broke out in Jerusalem due to overcrowding during the Roman siege in A.D. 70.”  N.T. Wright, Revelation For Everyone

[18] N.T. Wright, Revelation For Everyone

[19] There is remarkable overlap in this seal with what Jesus told one of his audiences (Luke 21: 5-38) that they would see come to pass in their lifetime.

[20] Beale is of the opinion that “It is possible that only literal martyrs are in mind, but more likely those who are “slain” are metaphorical and represent the broader category of all saints who have suffered through the trials for the sake of their faith and died (so Rev. 13:15–18 and perhaps 18:24; 20:4).”

[21] “Such an eclipse occurred on October 18, 69. ‘The moon itself was turned to blood. Its eclipse, which entered its maximum phase of near totality at 9.50 p.m., four hours after dusk, gives it a sinister copper-coloured appearance as the light of the sun, drained of its blue component, was refracted round the earth by the latter’s atmosphere, and fell dimly upon the almost full orb of the moon. This must surely be a portent of disaster and death.’ Seven days later Vitellius’ army was completely routed at the second Battle of Cremona, ensuring the accession of Vespasian as emperor.” - Zondervan Illustrated Bible Backgrounds Commentary Of The New Testament

[22] The sun turns black and the moon blood red, the stars fall, and the sky is rolled back as a scroll — all common elements in Old Testament accounts of the end (Isa. 13:9–11; 24:1–6; 19–23; 34:4; Ezek. 32:6–8; 38:19–23; Joel 2:10, 30–31; 3:15–16; Zech. 14:5). 

[23] Josephus mentioned numerous signs around Jerusalem before its fall: a star resembling a sword hung over the city; a comet lasted a year. 

[24] Michael Heisser favors a reading that sees the “stars of heaven” as  similar beings as well. At least one of the stars in the trumpet judgments is a being. 

[25] “The judgment of the world originates in its failure to believe and be faithful to this God. When it creates its own deities, it suffers the natural consequences of deifying the non-divine. In this sense, judgment proceeds from the throne of God and from the Lamb (6:16–17) because the rejection of the divine gift of life carries with it inherent deadly consequences… when humans reject Lamb power they experience it as imperial disaster—disordered desire, death, and destruction.” Michael Gorman, Reading Revelation Responsibly

[26] Hosea 8:7

[27] “The vision of the souls of the martyrs under the altar seems to come from the OT practice of pouring the blood (the physical manifestation of the life of the soul) of sin offerings at the base of the altar of burnt offering.” Orthodox Study Bible

[28] Silence was a precursor to judgment (Isaiah 41:1; Amos 8:3; Zechariah 2:13). Silence could come from awe or fear (Job 40:4; Habakkuk 2:20).[28] Silence, trumpets, and offering of incense were also features of the Jewish temple liturgy. Since the offering of incense and sacrifices were made in silence, the silence may be in honor or the sacrifice of God’s people who were slain.

COVENANT LAWSUITS AND ROMAN WILLS (Revelation 4-5)

The visions from Revelation 6 onward flow from the vision that begins in chapters 4 and 5. When a scroll is opened. It has a lot – a lot – to say. Scott gave us a ton of insight into those chapters last Sunday; I am going to build on that and unpack some narrative imagery that will, I think, come in handy down the road.

Chapters 4 and 5 are a blend of a) Old Testament imagery and b) temple and throne-room scenes from the Ancient Near East/Roman Empire. [1] Scott focused on the former; here’s some examples of the latter: 

• the presence of attendants around the imperial throne

• the offering of hymns and acclamations to the emperor

• the practice of attendants and lesser kings giving golden crowns to him.

• the title “our Lord and our God” (4:11) is from the title Dominus et Deus Noster, which was how people referred to Domitian

First point: This imagery is purposeful. We have already heard hints of the power struggle (the kingdom of God against the kingdoms of the world) in the opening three chapters. Now, by strong implication, we are being invited to see that the powers of the world are simply parodies, cheap imitations, of the one Power who really and truly rules in heaven and on earth.[2] John sees that His kingship is an inaugurated reality.[3] There is a sense in which Revelation is deeply political: John wants to leave no question about whose in charge of the world. It’s not emperors no matter how much they are worshipped. It’s as if John is the Crocodile Dundee of prophets: “That’s not a king? THIS is a king.”

Second point: This is a 1st Century Paw Patrol[4] courtroom scene. Biblical scholar Michael Heisser thinks (and I think he’s on to something here) that this is a courtroom scene best understood as a ‘covenant lawsuit’ familiar to John’s largely Jewish audience.[5]

We’ve got two trials in the national spotlight right now: Kyle Rittenhouse and the shooters of Ahmaud Arbery. We know how this works: the prosecution presents a case, the defense counters, a verdict, a judge oversees the process, a jury reaches a conclusion, a decision is rendered.  

John’s audience would recognize the start of Revelation God (as judge, jury and prosecutor) bringing a rib (pronounced ‘reev’) or lawsuit against his people for violating their covenant with him. You can see this numerous times in the Old Testament:

• God ‘files a lawsuit’ because of Israel’s breaking of the covenant agreement.

• A prophet (the baliff?) leads Israel into the reality of the celestial courtroom and reads the indictment of the people of Israel.

• God begins to build a case against his people Israel. 

• The people can state their defense

• A verdict is rendered, with the accused either being cleared of charges or assigned a punishment. 

The prophets are using the known mechanisms of human justice through the court system to show how God’s actions are functions of divine justice.

(Side note: this might sound harsh to us, but for Jewish people in the Ancient Near East, that idea that God would make clear his expectations, and the make clear their success and failures, and methodically explain why what was going to happen to them was going to happen to them was fantastic news in a world of capricious and moody gods.) 

Most of the book of Hosea, for example, is an extended covenant lawsuit. The lawsuit starts in chapter 4 (in the NET version, the title is “The Lord’s Covenant Lawsuit against the Nation Israel.”) We don’t have time to read that this morning, but portions of Micah 6 and 7 lays out another example of God bringing a case against His people.[6]

The Prophet’s Intro

6 Listen to what the Lord says: “Stand up, plead my case before the mountains; let the hills hear what you have to say...2 For the Lord has a case against his people; he is lodging a charge against Israel.3 

The Lord’s Case Against Israel

 “My people, what have I done to you? How have I burdened you? Answer me.4 I brought you up out of Egypt and redeemed you from the land of slavery. I sent Moses to lead you, also Aaron and Miriam.5 My people, remember what Balak king of Moab plotted and what Balaam son of Beor answered. Remember your journey from Shittim to Gilgal, that you may know the righteous acts of the Lord.

Israel’s Non-Answer (they have no defense)

6 With what shall I come before the Lord and bow down before the exalted God? Shall I come before him with burnt offerings, with calves a year old? 7 Will the Lord be pleased with thousands of rams, with ten thousand rivers of olive oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul?

The Prophet’s Response To Their Non-Answer
8 He has shown you, O mortal, what is good. And what does the Lord require of you?
To act justly and to love mercy and to walk humbly with your God… 

God Continues
10 Am I still to forget your ill-gotten treasures, you wicked house… Shall I acquit someone with dishonest scales… 12 Your rich people are violent; your inhabitants are liars and their tongues speak deceitfully.3 [Read: “You did not do justly and love mercy.”] Therefore, I have begun to destroy you, to ruin you because of your sins.

14 You will eat but not be satisfied…You will store up but save nothing…15 You will plant but not harvest; you will press olives but not use the oil, you will crush grapes but not drink the wine. 16 You have observed the statutes of Omri and all the practices of Ahab’s house; you have followed their traditions. Therefore I will give you over to ruin and your people to derision; you will bear the scorn of the nations.”[7]

This is the courtroom, the covenant lawsuit. The Israelite reader knew that Judah was on trial then.  Revelation 2-5 works in the same genre. Someone is on trial now in an investigative-type judgment, God’s forensic examination of his covenant people.  (“I like this…. I have this against you”). They get praise, warnings and indictments, including being connected to Balaam and Jezebel,[8] which Micah 6 and 7 also noted.[9]

God the Father functions as both the prosecutor and judge. God the Son – Jesus, the Son of Man, the Lamb- is a witness,[10] a vindicator,[11] a mediator,[12] an intercessor,[13] and an advocate before God.[14]

The 1st century readers knew the history of covenants God made with humanity, and they knew how often they had been broken. And now, even with a reboot with the New Covenant, it only took 50 years for the church to be found wanting with that brand new covenant. It turns out we are really proficient covenant breakers.

So that’s the setting.  What is happening with Jesus opening the scroll, and how does this tie in to what I just presented? Let’s refresh our memories.

5 Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals.[15] 2 And I saw a mighty angel proclaiming in a loud voice, “Who is worthy to break the seals and open the scroll?” 3 But no one in heaven or on earth or under the earth[16] could open the scroll or even look inside it.[17] 

4 I wept and wept because no one was found who was worthy to open the scroll or look inside.5 Then one of the elders said to me, “Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.” 

6 Then I saw a Lamb[18], looking as if it had been slain, standing at the center of the throne, encircled by the four living creatures and the elders… 9 And they sang a new song[19], saying: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation. 10 You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.”[20]

This scroll is really, really important in this trial. The contents need to be revealed before the verdict can be rendered.  Unfortunately, no one in heaven or on earth or under the earth could open the scroll or even look inside it. Is there anybody out there who deserves to open this scroll? Is there anybody who has not, themselves, contributed in some way to the problems of creation, to the age-old spoiling and trashing of God’s beautiful world? 

John’s answer shows that he, like the other New Testament writers, had a realistic view of the deep-rooted problem of all the human race. There are no covenant breakers who deserve to open the scroll.[21]

But God’s covenants with His people had always pointed toward a remarkable promise about the salvation of humanity. There was always a Messiah somewhere on the horizon. There was someone who would heal, vindicate, make righteous; someone who would free and rescue them from bondage; someone who would make right the broken covenants on their behalf; someone who would lead them to a Promised Land that would surpass the mere acreage of the Old Testament. 

I didn’t give you a key passage from Micah 7, which follows God’s riv against His people:

But as for me, I watch in hope for the Lord, I wait for God my Savior; my God will hear me. 8 Do not gloat over me, my enemy! Though I have fallen, I will rise. Though I sit in darkness, the Lord will be my light.9 Because I have sinned against him, I will bear the Lord’s wrath, until he pleads my case and upholds my cause. He will bring me out into the light; I will see his righteousness. (7:7-9)

The plan for resolution in which the guilty will rise into a forgiveness granted not earned, in which God pleads the sinner’s case and brings them into the light so that they can see his righteousness and participate in it – this plan is found in the scroll. 

Greg Beale believes this scroll is best seen as a Roman will.[22]  Such wills were witnessed or sealed by seven (#lovemesomesevens) witnesses with the contents sometimes summarized in writing on the outside of the document to protect against changing or falsifying the document. Only upon the death of the testator (one who makes will) could the will be unsealed and the legal promise of the inheritance be executed. A trustworthy executor (the person named to carry out the wishes of the deceased) had to be found for the will to take effect. 

God’s plan to wipe away all tears from all eyes (7.17; 21.4) begins here. ‘Don’t cry,’ says one of the elders. ‘Here is the one who can do it.’ Here is the one who can unveil the full contents of the document and put the will of the one who died into force.  Jesus is both testator and executor: he made the will, died, then returned to life and carried out his own wishes so that the plan could be put into effect.

Daniel was told this would sealed up until the end time; now the ‘end time’ has come, and now, we discover what was “in God’s will,” so to speak: the solution to the problem of covenant breakers.[23]  

It’s Jesus, of course (spoiler alert). The Lamb of God, who takes away the sins of the world. The Lamb whose sacrificial death (5:6) has redeemed people from all nations (5:9–10). This image draws on both the Passover lamb (Exodus 12) and the suffering servant of God, who is led like a lamb to the slaughter (Isaiah 53:7; Jeremiah 11:19).[24]

Jesus is found worthy because he – as the perfect human – fulfilled the stipulations of the broken covenant by suffering the judgment of covenant-breakers on behalf of his people, whom he represented and consequently redeemed.[25] So Jesus is both the executor and the inheritor of the promise just like he is both the high priest and the sacrifice. His death and Resurrection have resulted in the redemption of believers and their present participation in a priestly kingdom.[26]

No wonder the everybody watching this worships. Three doxologies are sung by ever-increasing choruses:  

• The first group sing a new song – a song of Christ’s redemption -  more perfect than any hymn before, to the Lamb (Christ), for He has inaugurated the new age (21:1, 5; Is 42:10), rescuing  people by his death so that they could participate in God’s royal and redemptive purposes (‘kingdom and priests’) for the wider world.

• More join for the second song, seven-part doxology to the Lamb (5:12). This turns from what the lamb has achieved to what he has deserved: all the honor and glory of which creation is capable.

• All creation, the whole cosmos, joins in a third song of glory that address the same praise to the Father and to the Son (with the Holy Spirit, as mentioned in 5:6) [27]: “the One on the throne and the Lamb”.[28]

* * * * *

John’s vision of the slain Lamb emphasizes the centrality of the Cross to the plan contained in the scroll. Christ’s overcoming began, counter-intuitively, at his death.[29]  This is why when we celebrate Communion, we remember His body, broken for us. It’s why we remember His death until He returns. 

The slaughtered Lamb reveals how God saves humanity through his sacrificial life and death - and how humanity, in turn, can serve God through the worship of a life lovingly given in a sacrificial response to Jesus and the cause of the kingdom. “This do in remembrance of me” is more than just remembering: it’s reenacting. It’s overcoming in the same way Jesus overcame. 

The cross is both the source and the shape of our salvation. A faithful victory will only come about as we follow the Savior raised from the cross in the way of the cross.

Final thought: There is always hope for covenant breakers. 

• The God whose holy justice demands that we give an answer for our covenant keeping also has a holy mercy that provides our divine advocate, who is the covenant keeper on our behalf. 

• The one who demands our righteousness applies His righteousness to us. 

• The only perfect sacrifice saves and redeems our imperfect offerings.

• The one who insists we overcome and endure empowers us to overcome and endure. 

• The one who knocks from outside the door of our hearts also works on the inside to move us to open it. 

• The One who will one day make all things new is even now bringing all kinds of dead things back to life.

 There is always hope. Let’s close by reciting they hymns of praise. 

“You are worthy to take the scroll and to open its seals because you were killed, and at the cost of your own blood you have purchased for God persons from every tribe, language, people, and nation. You have appointed them as a kingdom and priests to serve our God, and they will reign on the earth.” 

“Worthy is the lamb who was slain to receive power and wealth and wisdom and might and honor and glory and praise!” 

“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power forever and ever!

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[1] Reading Revelation Responsibly talks a lot about this overlap.

[2] N.T. Wright, Revelation For Everyone

[3] The New Testament is both consistent and clear that the last day started with the resurrection of Christ. Acts 2:17-21, citing Joel 2:28-32 as fulfilled. 1st Timothy 4:1; 1st Peter 1:20; Hebrews 1: 1-2; James 5:3; 1st John 2:18; Jude 18.

[4] Remember Scott’s example from last week?

[5] Read “The Covenant Treaty In Ancient Scripture,” at Agape Bible Study for more info.

[6] As I read the book of Hosea and spent some time digging into Micah a bit more, I found myself thinking, “This sounds a lot like Revelation.” They share a lot of language, imagery and focus in common. 

[7] Note how verses 12 and 16 say functionally the same thing, with God active in the first (“I have begun to destroy you”) and passive in the second (“I will give you over.”) Often, God’s harshest judgment is simply giving us over to the consequences of our sins.

[8] She was married to Ahab.

[9] “After you find these passages where he’s speaking against his people, he then turns and says, “Now, Babylon, I’m going to judge because of what they’ve done to you. And Egypt—I’m going to do this to them…” basically saying, “Because they hurt my people, and they work with their idols, I’m going to judge them…” So I argue that there’s a pattern: oracles against God’s people (covenantal lawsuit), oracles against the nations (which are also framed in legal justice language), and then oracles of salvation depicting what God’s deliverance and vindication will look like for his faithful people.” (Michael Heisser) 

[10] Job 16:19

[11] Job 19:25

[12] Job 33:23-24

[13] Isaiah 53:11-12; Hebrews 7:25

[14] Dan 7:13, 27

[15] “And when I looked, behold, a hand was stretched out to me, and behold, a scroll of a book was in it. 10 And he spread it before me. And it had writing on the front and on the back, and there were written on it words of lamentation and mourning and woe.” (Ezekiel 2:9-10)

[16] Aune, quoted by Heisser: ”In the T. Sol. [MH: the Testament of Solomon] 16:3, Beelzeboul is referred to as the ruler of the spirits of the air and the earth and beneath the earth.” So Beelzeboul is given credit over the spiritual beings in all three zones who are allied with him. And if that’s the case, if that’s what John intends the reader to think of, basically he’s saying, “None of the spiritual bad guys know what’s in this scroll. They’re going to get blindsided too. And they are unable to open it and read it. And it’s in God’s right hand. And only the Lamb can open it.” 

[17] “At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book.  But you, Daniel, shut up the words and seal the book, until the time of the end. He said, “Go your way, Daniel, for the words are shut up and sealed until the time of the end. (Daniel 12) 

[18]  “Revelation uses a special word for “lamb” (29 times in Revelation and only once elsewhere in the NT—Jn 21:15). The idea of the lamb as a victorious military leader seems to come from the apocalyptic tradition (1 Enoch 90:9; Testament of Joseph 19:8; see also the warrior ram of Da 8). (NIV Study Bible Notes) “Jewish apocalyptic literature portrayed the Messiah as a horned lamb who would fight for His people and conquer the forces of evil. The Jews, however, never expected this warrior-lamb to suffer and die, and did not consider Him to be God. The warrior-lamb is both with God (in the midst of the throne) and with man (in the midst of the elders), for He is the union of God and man without the merging of the two natures.”(Orthodox Study Bible)

[19] “A new song — Composed on the matters and blessings of the Gospel, which was just now opened on earth. But new song may signify a most excellent song; and by this the Gospel and its blessings are probably signified.” (Adam Clarke) 

[20] Note the allusion to Exodus 19:6. 

[21] N.T. Wright, Revelation For Everyone

[22] In a cache of scrolls found in a trash pile in Egypt, archaeologist found a last will and testament with seven seals on it.

[23] Beale believes this, but takes it further. I don’t disagree; I’m just keeping the focus narrow in this message for the sake of time and, well, focusJ “This open book thus represents a covenantal  promise. It includes God's plan of redemption in judgment formulated throughout the Old Testament, which encompasses the development of all sacred history, especially from the cross to the new creation. What is decreed concerning redemption and judgment is explained in detail throughout the visionary section of Revelation. Christ sovereignty over history, the reign of Christ and the saints throughout the course of the church age and in the new cosmos, Christ protection of his people who suffer trial, his temporal and final judgment on the persecuting world, and so on.”

[24] When God made a covenant with Abraham in Genesis 15, (and following) He used a standard form of suzerain covenant-making. Interestingly, there were only two stipulations for Abraham: leave his home/the gods of his fathers and follow God, and be obedient to the voice of God (Genesis 22). On the other hand, there were at least 14 very specific promises that God puts on himself (http://www.lifeinmessiah.org/resources/articles/gods-covenant-with-abraham). Abraham killed some animals, cut them in pieces, and arranged them to walk through.  While they were waiting, great darkness fell.  God, the stronger party, passed through (as a fiery pillar) – but never made Abraham, the weaker party, do the same. By passing through the slaughtered animal, God was saying that if He didn’t bless Abraham and honor the covenant, God – the stronger, initiating party - would have to pay the penalty. That alone would be unusual, but that wasn’t the most incredible point. God was saying that if Abraham doesn’t keep the covenant, God would pay the penalty for Abraham. Which God did in the person of Jesus Christ. On the cross, a great darkness descends again, and Jesus fulfilled the conditions of the covenant by paying Abraham’s penalty so that God could receive us unconditionally. We commemorate this every time we partake in communion – His body broken, His blood spilled. The covenant must be honored. Someone must pay for breaking the agreement.

[25] The seven seals point back to Daniel 7, in which there are books of judgment in God's Heavenly Court that contain God's plan of judgment and redemption.

[26] From Revelation: A Shorter Commentary, by G.K. Beale

[27] Pretty sure this was highlighted in N.T. Wright’s book. It was in my notes, and I lost track of where I got it L

[28] As Scott said last week, if you don’t think the Bible makes clear that Jesus is God, you aren’t looking J

[29] He overcomes in the same way in which is people overcome (Revelation 3:21).

Church of the Lukewarm: Laodicea (Revelation 3:14-22)

One of the wealthiest city of that area during Roman times, Laodicea was widely known for its banks, a medical school with a famous eye salve[1], and a textile industry famous for glossy black wool that was used for making tunics and cloaks. The church appears to have been as wealthy as the town. There's no mention of persecution, or trouble with the Jewish population, or any conflict with heresy. 

The city worshiped a moon God named Men, a lord of the underworld. People counted on him for healing, safety, and prosperity.[2] Called ‘Lord of Two Horns’ by the Romans, [3] he was often depicted riding a horse and carrying a scepter, crescent moon rising behind him like two horns, with a slain beast at his feet. 

In A.D. 60, an earthquake leveled Laodicea (along with a lot of other places). Laodicea refused to accept Roman financial assistance because they had enough money to go it on their own. They were pretty proud of being rich enough to take care of themselves.[4]

The city’s major weakness was lack of a decent water supply. It was not hot, like the water from the hot springs of nearby Hierapolis; it was not “cold” like the water at nearby Colossae. Aqueducts brought water from these locations to Laodicea, and it was lukewarm and somewhat dirty by the time it arrived. The pipes that have survived are coated with calcification and minerals, some to the point of blocking the water flow almost entirely.

This brings us to today’s text.

14 “To the angel of the church in Laodicea write: These are the words of the Amen,[5] the faithful and true witness,[6] the ruler of God’s creation.[7] 

15 I know your deeds, that you are neither cold nor hot. I wish you were either one or the other!16 So, because you are lukewarm—neither hot (from zeo, to boil) nor cold—I am about to spit you out of my mouth. 

17 You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked.[8] 18 I counsel you to buy from me[9] gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. 

19 Those whom I love I rebuke (reprove)[10] and discipline.[11] So be earnest (from zeo, to boil) and repent. 20 Here I am! I have been standing at the door and knocking.[12] If anyone hears my voice and opens the door, I will come in and eat with that person,[13] and they with me.[14] 

21 To the one who is victorious, I will give the right to sit with me on my throne, just as I was victorious and sat down with my Father on his throne. 22 Whoever has ears, let them hear what the Spirit says to the churches.”

* * * * *

Augustine, around 400 AD, wrote about the distinction between the City of Men and the City of God.  

“The earthly city glories in itself, the Heavenly City glories in the Lord. The former looks for glory from men, the latter finds its highest glory in God, the witness of a good conscience. The earthly lifts up its head in its own glory, the Heavenly City says to its God: 'My glory; you lift up my head.' 

In the former, the lust for domination lords it over its princes as over the nations it subjugates; in the other both those put in authority and those subject to them serve one another in love... The one city loves its own strength shown in its powerful leaders; the other says to God, 'I love you, my Lord, my strength.' 

French sociologist Jacques Ellul once noted of human cultures, 

“The whole goal of the city of man is to be able to say, we did it ourselves, we did it our way, we did it our own, we have need of nothing.”

That’s Laodicea. That’s problematic enough. It gets worse when the City of Man becomes confused with the City of God. One biblical scholar wrote of Laodicia, 

“No doubt part of her problem was the inability to distinguish between material and spiritual prosperity. The church that is prospering materially and outwardly can easily fall into self-deception that our outward prosperity is the measure of her spiritual prosperity."[15]

The link between spiritual complacency and material blessing came up time and again as I was studying this. This isn’t a new idea. Jesus warned that material comfort would make it challenging to enter the Kingdom of God.  John Wesley, an English clergyman who founded the Methodists, made an interesting observation:

“I fear, wherever riches of increase, the essence of religion is decreased in the same proportion… as riches increase, so will pride, anger, and love of the world and all its branches.” [16]

This is not inevitable, of course. It’s not money itself that’s the problem. But the Bible sure does warn about how easy it is to love money and the material things of the world. This appears to be the source of the lukewarmness in the church in Laodecia. It led to (depending on whose study you prefer):

·      works (“deeds”) that were barren and ineffective. Jesus didn’t say, “I know your heart,” though he surely does. There was something about their deeds.

·      a self-sufficiency that caused them so say, “I am rich, I have prospered, and I need nothing,” which led them to live in a lukewarm fashion

·      a lack of passion for the things of God (they weren’t ‘boiling’) 

It’s probably a combination of all three. At minimum, they are neither pleasing nor beneficial to God. 

Ever heard the phrase “Go big or go home?” Something like that. Not that you have to do something grand, but do it wholeheartedly. It’s discouraging to watch your favorite sports team mail it in. At least try.  Sometimes I’ll watch movies where I feel insulted by the level of artistic work that went into telling the story. Just how low did they think my standards were? 

G.A. Studdert Kennedy, an Anglican priest and army chaplain for England during WW1, wrote a poem I saw referenced more than once as I was studying the church in Laodicia.[17] It’s intended to show the insult to God when we treat him casually.

When Jesus came to Golgotha, they hanged Him on a tree,

They drove great nails through hands and feet, and made a Calvary;

They crowned Him with a crown of thorns, red were His wounds and deep,

For those were crude and cruel days, and human flesh was cheap.

When Jesus came to Birmingham they simply passed Him by,

They never hurt a hair of Him, they only let Him die;

For men had grown more tender, and they would not give Him pain,

They only just passed down the street, and left Him in the rain.

Still Jesus cried, “Forgive them, for they know not what they do,”

And still it rained the wintry rain that drenched Him through and through;

The crowds went home, and left the streets without a soul to see,

And Jesus crouched against a wall and cried for Calvary.

 If you love or hate Jesus, either way you have invested time and emotion in wrestling with the reality of Jesus. But to ignore him? To just take him lightly or for granted? I’ve been in the position where I have wounded others in a decision I made. That’s bad enough. It’s worse when I have to say, “I wasn’t trying to hurt you. I didn’t even think about you.”  You think that’s going to make it better, and then you hear it come out of your mouth and you just cringe. I think that’s why we often hear that the opposite of love isn’t hate; it’s indifference.  

The Laodecians weren’t going through life hostile to Jesus. They just weren’t thinking about Jesus. Jesus would spit out lukewarm water; he promises to spit out such Christians. They disgust him. It’s a sobering image. 

I probably can’t overstate how bad it was going in Laodicea. In my Ancient Christian Commentary on Scripture series, there is a loooot more the church fathers have to say about Laodicea than any other church.  Like, they had strong opinions.  Commentators are in agreement: the idea that God would just vomit them out is a gross image for a reason. 

The description of the reality of their condition doesn’t ease up – and it nails them at the point of their false security.

“wretched" and "pitiful"—  a state when everything one owns has been destroyed or plundered by war. It had to be a shocking image to people doing really well materially. But the reality was they had lost the war. They had been spiritually plundered, and they didn’t even know it.  It turns out that when you don’t think about Jesus, you don’t stay neutral. The more comfortable we are in the world, the more it’s the world that shapes us. It’s the world that defines what’s normal, what the good life looks like.[18] We think we are cool and comfortable and knocking it out of the park, but in reality we are being plundered by the beast. 

Poor – bring no spiritual ‘gold’ to the world and they have no spiritual wealth

Naked - no virtue; righteousness; no spiritual armor 

Blind – no vision. They don’t see the world as God sees it.

And yet, after a fairly blistering takedown in which nothing good is said about this church… “Behold, I stand at the door and knock.” 

In every other case, the Lord has noted both the good and the evil in the Church, and generally the good first: here He does nothing but find fault, but He adds in effect, “Do not suppose from this that I do not love you.” (Cambridge Bible for Schools and Colleges)

There are many sayings about doors that need to be opened found in the writings of the ancient rabbis. One example will suffice.

"God said to the Israelites, My children, open to me one door of repentance, even so wide as the eye of a needle, and I will open to you doors through which calves and horned cattle may pass."[19]

John’s audience knew what was being asked of them: repentance.

“The echoes of stories in the gospels suggest that the one knocking on the door is the master of the house, returning at an unexpected hour (as in the warning to Sardis in 3.3), while the one who should open the door is the servant who has stayed awake. It is, then, Jesus’ house in the first place; our job is simply to welcome him home.”[20]

And if they repent? Jesus who has conquered, and who is sitting with the Father in power (“on the throne”), will offer them a seat with them. 

 “This is the worst of the seven Churches, and yet the most eminent of all the promises are made to it, showing that the worst may repent, finally conquer, and attain even to the highest state of glory.” (Adam Clarke)

The self-sufficient Spirit of Laodicea begins to find renewal in acts of repentance and disciplines of dependency.[21]:

Poor – bring no spiritual ‘gold’ to the world. How do we become refined gold? The Church Fathers had some opinions: 

·      “Filth is burned out by fire.” (Cyprian)

·      “…standing firm in good works...” (Caesarius of Arles)

·      “…made brilliant in the fire of temptation.” (Andrew of Caesarea)

·      “…flame of afflictions…” (Bede)

This will require endurance on a path that will refine us like gold. Many will not endure it. Even Jesus noted that. “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.” (Matthew 7:13-14)   

N.T. Wright recounts that Teresa of Avila once complained to the Lord about what she was suffering. ‘This’, he is said to have replied, ‘is how I treat my friends.’ Teresa, who by then prayed in the good, direct and biblical style, retorted, ‘Then you shouldn’t be surprised that you have so few of them.’[22] But the letter to each of the 7 churches reminds us that faithfulness of true friends will be rewarded. 

Naked - no virtue How do we become clothed in a white raiment?

Those who are naked are “destitute of the works of righteousness…he is clothed who is vested with the baptism of Christ, for…’as many of you as were baptized into Christ have put on Christ.’” (Primasius) 

Note the inevitable two-part connection: faith and deeds. James would be happy reading this JWe are baptized into Christ, and from that flows a life inspired, empowered and ordered by Christ in us. “I know your deeds” is more than just saying, “I know what you did.” It’s saying, “I know whose you are.”

Blind – no vision . How does one get the eye salve that clears up bad eyesight? 

·       “The commandment of the Lord is clear, enlightening the eyes.” (Primasius)

·      “…acquire an understanding of the holy Scriptures through the performance of good works.”(Bede)

·      “For mixing together the seed of the divine word with the thistles of wealth, you have become unaware of your poverty in spiritual matters and of the blindness of your spiritual eyes and of your nakedness in good works….the salve is poverty.” (Andrew of Caesarea)

Interesting mix (and note the 2nd and 3rd are human opinions rather than quoting Scripture). But I like the way in which the early Fathers tried to consider everything: Knowing the word of God; living the commands of God; choosing self-denial. Perhaps they all sharpen our vision.

And finally, the unique term used here: ”Boiling.” It’s time to live with zeal. This is, I think, primarily about commitment, the dedicated orientation of our life.

___________________________________________________________________________

[1] Laodicea was the home of a medical school in the first century. One of its graduates was Demosthenes Philalethes, an ophthalmologist who wrote an influential textbook on the eye. An ancient healing formula called Phrygian powder was also linked with the city. (Zondervan Illustrated Bible Backgrounds Commentary Of The New Testament)

[2] https://oxfordre.com/classics/view/10.1093/acrefore/9780199381135.001.0001/acrefore-9780199381135-e-4088

[3] https://atlanticreligion.com/2014/08/13/sabazios-and-the-phrygian-moon-god-men/

[4] A snapshot of Babylon’s materialism shown in Revelation 18.

[5] Isaiah 65:16 speaks of “the God of the Amen.”  

[6] See Revelation 1:5; 19:11. 

[7] Paul wrote the book of Colossians for the church at Laodicea. See Colossians 1:15-18 for the same description of God, but in more detail.

[8] Note the contrast with the church at Smyrna: "I know . . . your poverty—yet you are rich!" 

[9] Isaiah 55:1, "Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost." You will see the same language in Revelation 21:6 and 22:17.

[10] John 16:8; Ephesians 5:11; Ephesians 5:13 

[11] See Proverbs 3:11–12; Hebrews 12:5–6.

[12] Luke 12:35, 36, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately."

[13] In the ancient world, a meal invitation to an estranged person opened the way for reconciliation. Jesus offers to accept and renew intimate fellowship with those who repent, anticipating the final Messianic banquet in Revelation 19:9. (NIV Biblical Theology Study Bible)

[14] Note this act of grace: the self-deluded members of the congregation are being invited to an act of fellowship with Jesus. (NIV Study Bible Notes)

[15] Both quotes found in Seven Deadly Spirits: The message of Revelations letters for today's Church, written by T. Scott Daniels

[16] Seven Deadly Spirits: The message of Revelations letters for today's Church, written by T. Scott Daniels

[17] From collected poems in an anthology called “The Unutterable Beauty.” 

[18] Salvian the Presbyter (5th century) wrote of Laodicea, “They learn good and do evil…they have the form of knowledge and of truth in the law. They preach that they must not steal, yet they do steal. They read that they must not commit adultery, yet they commit it. They glory in the law, yet by transgression of the law they dishonor God. Therefore, for this very reasons, Christians are worse because they should be better.”

[19] Shir Hashirim Rabba, fol. 25, 1

[20] N. T. Wright, Revelation For Everyone

[21] The idea of “disciplines of dependency” comes from Seven Deadly spirits: The message of Revelations letters for today's Church, written by T. Scott Daniels

[22] N.T. Wright, Revelation For Everyone

The Church In Philadelphia: Open Doors (Revelation 3: 7-12)

Philadelphia was founded around 190 B.C. by the king whose close relationship with his brother earned Philadelphia the meaning “brotherly love.” 

Philadelphia was called The Doorway to the East because you had to pass through it from a shipping port in the west if you wanted to get to the East, to India specifically – and a lot of people wanted to get to India. The main roads from nearby commercially rich regions converged in Philadelphia. 

In the 2nd century BC, the Greeks had used it as a base to spread their culture into all the surrounding regions. It had an almost evangelistic fervor. Their religion, philosophy, government, art and language all spread throughout Asia Minor.[1] Philadelphia was a doorway to spread a worldview and a culture.

It was a flourishing town, at one point earning the nickname “Little Athens.” The one major drawback was earthquakes. These were such a problem that the residents of Philadelphia got used to leaving for a while and coming back. It was just kind of life in Philadelphia. It was shaky. One historian wrote that every wall had cracks; people were often injured or killed by falling bricks and stones. 

Their temples, however, were built to withstand earthquake damage. They put the foundations on charcoal beds covered with fleeces, so the temple “floated.” For this reason, the temples would be among the most secure structures in the city.  It was not unusual for the temple columns to be the only thing left standing after severe earthquakes.  

In AD 17, the same earthquake that leveled Sardis also leveled most of Philadelphia. People stayed outside the city for as long as three years after that one. When it was rebuilt, Philadelphia became Neocaesarea, the city of Caesar, thanks to the help from Rome. 

This brings us to our text.[2] 

7 Write down My words, and send them to the messenger of the church in Philadelphia. “These are the words of the holy One, the true One, and the One who possesses the key of David,[3] which opens the doors so that no one can shut them. The One who closes all doors so that no one can open[4]: 

8 “I know your deeds. See, I have placed before you an open door, which no one can shut.[5] I have done this because you have limited strength, yet you have obeyed My word and have not denied My name. 9 Watch, and I will make those of the congregation of Satan—those who call themselves ‘Jews’ but are not because they lie—come before you humbly penitent, falling at your feet.[6] Then they will know how much I have loved you.[7] 

 10 Because you have obeyed My instructions to endure and be patient[8], I will keep watch over you and preserve you[9] from/through the hour of trial, the time of temptation/test[10] which will come upon the whole earth and put the inhabitants of the earth[11] to the test.11 I will soon/quickly return.[12] Hold tight to what you have so that no one can take away your victor’s wreath. 

12 “As for the one who conquers through faithfulness even unto death, I will plant that person as a pillar[13] in the temple[14] of My God, and that person will never have to leave the presence of God. Moreover, I will inscribe this person with the name of My God and the name of the city of My God, New Jerusalem—which descends out of heaven from My God—and My own new name.[15]

What is the "hour of trial"?[16] Three main possibilities show up in commentaries: 

•  the time known to the Jews as the "messianic woes," a time of trouble before the final "day of the Lord" (Daniel 12:1, Joel 2:31; Mark 13:14; 2 Thessalonians 2:1-12; Revelation 14:7). 

• times of tribulation in which many Christians are martyred (6:9-11; 7:9-14, etc.).

• a judgment from God on unbelievers

Whichever one of those it is, it’s going to be a really tough time. A really tough time. I just want to note something about this verse by offering an amplified translation that captures some of the nuance going on in the language. 

I will keep watch over you and preserve you from/ keep you intact through the hour of trial, the time of temptation (negatively destructive) or test (positively refining) which will come upon all the inhabitants of the earth and put the ‘earth dwellers” to the test. 

My sense is that it’s a situation (and/or ongoing situations throughout history) which reveals who we are: are we “earth dwellers” who crumble under temptation and trials or are we “heaven dwellers” who endure, and for whom those times of testing refine and mature us thanks to God’s protection rather than tear us apart internally and corporately? 

What does it mean, then, when God says that "I will also keep you from the hour of trial"? There are three possibilities again.

• "To keep from" is to be removed. 

• It’s preservation while in the trial, being kept from the spiritual destructiveness of evil (John 17:15).

• Exemption from the hour of trial has often not been deliverance from persecution (see Foxe’s Book Of Martyrs). It’s being spared divine judgment but not hardship.

I think the biblical record and church history show us that Christians have experienced all of these in times of trials. Because I’m not that interested in trying to fit comfortably into an eschatological niche, let’s just note two things I think everyone agrees on:  

• Times will be tough.

• God will be faithful to “keep us” either through or from these trials. 

If you find that you are in them, it’s through. If you aren’t, it’s from. What I want to land on is their reward for their faithfulness in the midst of either resisting the allure of Babylon or enduring the persecution of Rome. Their reward was eternal stability and opportunity.  

ETERNAL STABILITY

The temple pillar imagery is about stability, assurance and hope. Jesus is a firm foundation. No matter what happens in this life, those who faithfully endure will stand strong through eternity.  

John’s audience lived in a place where the world was literally crumbling around them – except for pillars in temples. We live in a world that is crumbling in a different way: everything around us has cracks (families, churches, government, jobs, friendships, health); we are often injured by falling bricks and stones. We bear the bruises of a fallen world.

But there will be a day with no more earthquakes, no more instability, no more collateral damage from the chunks of sinful mortar others drop on us (and we drop on them). There will be a day where, by the grace and power of God, we are made new (Revelation 21), and that transformation will never come to end.

OPPORTUNITY

The opportunity is to spread the gospel of Christ and His Kingdom. 

Christians in Philadelphia were not meant to see what was happening around them as problems but as opportunities to speak to people about where real security can be found. It was a church that allowed its obstacles to become, through the power of Christ, open doors of opportunity for building the kingdom and extending the gospel.[17]  Think of problems in Scripture that became opportunities:

• Paul’s shipwreck leads to a miraculous sign (Acts 28)

• Paul and Silas lead their jailor to Christ (Acts 16)

• A lack of food becomes an opportunity for the miraculous (Mark 8)

• A Roman trial becomes an opportunity to witness (Acts 26)

• Poverty becomes an opportunity for generosity (Acts 4)

• Persecution becomes opportunity for testimony (all martyrs)

• Being cursed brings an opportunity to bless (Luke 6)

• Pagan entertinment become part of a Gospel presentation (Acts 17)

• It appears that, in Philadelphia, the persecution from the Jews was an open door for testimony and/or ministry, which would result in their attackers eventually giving them honor.

• Even death, for a Christian, opens a door to life.

So I am wondering what it looks like to find the open doors around us in the midst of trials that are opportunities for sharing the gospel and spreading the Kingdom. I suspect if we begin to have that mindset, the hardship and challenges of life are more likely to be positively refining rather than negatively destructive. 

• The economy is unsettled right now. Both production and supply chains are disrupted for a variety of reasons; businesses lack workers; rising wages are impacting the cost of everything.

• Our poverty rate is around 11% on average; about 20% of us are uninsured or significantly underinsured, and health challenges can very quickly become a health crisis. “Real wages” have been dropping steadily for a while. 

• From 2010 - 2019, racial and ethnic minorities accounted for all of the nation’s population growth. We are probably more ethnically diverse than we have ever been as a nation (which is not a bad thing at all), but the US has not always handled this kind of diversity well.

• The rate of church attendance might be the lowest it’s ever been. In the 1950s, about 3% of people did not claim any religious identity. Now it’s at least 20%. Church membership is at an all-time low (47%), but that’s measuring all houses of worship. Of those who attend church, only about 35% attend in a way that could be described as “regularly.”

• We have a crisis of theology. 30% of evangelicals think Jesus was a good teacher, but not God. 35% disagree that The Holy Spirit gives a spiritual new birth or new life before a person has faith in Jesus Christ.” 17% agree that modern science disproves the Bible. 46% think most people are good by nature. 42% agree that God accepts the worship of all religions.[18]

• Everything surrounding COVID. 

• Housing is really expensive; cars are becoming a precious commodity (first the lack of computer chips, and now a looming problem making the frames).

• Political tensions are such that the possibility of violence remains an ever-present concern here and abroad.

• Racism (and the best way to address it) is a front and center concern.

• The #metoo problem is ongoing. The way in which we treat each other sexually in our culture is far too often appallingly bad. 

• Identity is perhaps on shakier ground than ever. 

What if instead of seeing these things as obstacles, or getting consumed by seeing them as problems, or using them as opportunities to unleash anger, we see them as open doors of opportunity to spread the Gospel, represent Jesus, and introduce people to the beauty of life in the Kingdom. 

• Economic uncertainty - open door to look for businesses to support and people to help.

• Poverty - open door to be generous, or help people find jobs, education or resources.

• Changing demographics – open door to learn from the incredible variety of image bearers. More specifically, since immigrants are more Christian than we are (by percentage of affiliation)[19], we get the opportunity to worship with other believers in a way that points toward the image in Revelation of every tribe, nation and tongue gathered together. 

• Low church attendance – open door to go out into the highways and byways, and invite people to join us.

• Huge cracks in our theological armor – open door to study Scripture more than ever and re-present truth wherever we go.

• COVID – open door for the people of God to enter with stability, peace, hope and love.

• Housing and transportation are pricey – open door to share space and vehicles as we are able.

• Political tensions – open door to be the peacemakers Jesus calls us to be.

• Racism (and the best way to address it) – open door to talk about the value and dignity of all image bearers of God, demonstrate in word and deed the commitment to see and treat all people as Jesus would, and be a voice for those whose voices are too often not heard.

• The #metoo movement– open door to commit ourselves to honoring other with our eyes, our words, our thoughts and our actions; to teach our kids to do the same; and to offer the healing and hope that Jesus brings to those whose lives feel shattered.

• Questions of identity – open door to talk about why we believe seeing ourselves as God sees us and finding our identity in Jesus above all else are so important to bring stability and purpose to our lives. 

 And then, there’s our homes, our families, our church. Those, too, are places to which God has called us to spread the good news of the gospel minister on his behalf. These, too, have open doors. And if we build from the situation in Philadelphia, those doors will open in the midst of hardship and trials as often as not. 

Everybody around us needs ministry. They may look they are already pillars in the heavenlies (they aren’t), they may be idiots; maybe you just don’t like them. They need the ministering healing of God embodied in the church and re-presented by the people of God just as much as you do. 

May we be the kind of people who can see the doors around us that God has opened; may we have the Holy Spirit infused wisdom, strength, and love to walk through them.

________________________________________________________________________

[1] https://storage.snappages.site/HD257D/assets/files/Revelation-3.7-13-See-the-Open-Door.pdf

[2] All the commentaries at Biblegateway were really helpful. I tried to keep track, but I’m sure I did not properly credit them all.

[3] Isaiah 22:22. 

[4] Jesus claimed His authority to “open” and “shut” the doors of the kingdom (see Matthew 16:19). This passage is either admission into the kingdom or an opportunity for evangelism and service (see 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3).

[5] “There may be an allusion here to the fact that the ancient town of Philadelphia lay at the entrance of a mountain pass to the inner region of Asia Minor. The opportunity lay before the church to enter that door and spread the gospel to the surrounding area.”

https://israelmyglory.org/article/philadelphia-church-of-the-open-door-revelation-37-13/. Paul wrote to Colosse, “And pray for us, too, that God may open a door for our message” (Colossians 4:3). Also, the phrase looks forward to the open door to heaven, which John is given in Revelation 4:1.

[6] This fulfills OT prophecies that Gentile oppressors would bow down before Israel (Isaiah 49:23; 60:14). Perhaps this is making the point that followers of Jesus are the true Children of Abraham. 

[7] Christians were persecuted by the Jews, who believed they (not the) Christians) would inherit David’s kingdom (see 2 Samuel 7:12–16). In A.D. 90, right around the time Revelation was written, the Council of Jamnia expelled Christians from the synagogue. 

[8] “Not the words which Christ has spoken concerning patience, but the word of Christ which requires patience to keep it; the gospel which teaches the need to be patient waiting for Christ.” (Vincent's Word Studies)

[9] “5083 tēréō (from tēros, "a guard") – properly, maintain (preserve); (figuratively) spiritually guard (watch), keep intact.” (HELPS Word Studies)

[10] The ‘hour of trial’ is an image used throughout the Bible (Daniel 12; Matthew 6:13; Mark 13:4; John 17:6, 15; 2 Thessalonians 2:1–12), referring to the testing and trials that we endure before God’s eternal Kingdom arrives. The parallel expression in John 17:15 refers to spiritual protection. “Cognate: 3986 peirasmós (from 3985 /peirázō) – temptation or test – both senses can apply simultaneously (depending on the context). The positive sense ("test") and negative sense ("temptation") are functions of the context (not merely the words themselves).” (HELPS Word Studies)

[11] “Those who dwell on the earth” is apparently a term for “men of the world who have their portion in this life” (Ps. 17:14b). Other commentators are more blunt: it’s unbelievers who worship the beast, persecute believers, and deserve divine judgment (see also Revelation 6:10 and 13:8).

[12] Implied here is “without unnecessary delay.” (HELPS Word Studies). Sometimes, this is a warning that God will return in judgment (verse 3; 2:5, 16) but this is a hopeful event. Christ will deliver his church either through or from the hour of trial.

[13] A pillar is constantly used in Scripture as a figure of strength and durability. A faithful municipal servant or a distinguished priest was sometimes honored by having a special pillar added to one of the temples and inscribed with his name. (Expositors Bible Commentary)

[14] The church is God’s temple (2 Corinthians 6:16)

[15] Philadelphia had taken Caesar’s name at one point in their history. Jesus promises those who love him a new identity and citizenship in the New Jerusalem (Philippians 3:20; Hebrews 11:10, 16; 12:22). Christ's "new name" could be either the unknown name that he alone knows, or the new name of Christ given to the believer through redemption (cf. Isa 62:2; 65:15). The significance of these names is further developed in Revelation 19–22. (Expositors Bible Commentary)

[16] In Revelation, this “hour of trial” unfolds through the seal, trumpet, and bowl judgments.

[17] I could probably dedicate a sermon to what it means that God closes doors. I don’t have time to address it in this sermon. In brief, I can see two ways we can miss what God is opening and closing: by failing to see what’s been opened, and by trying to pry open what’s been shut. 

[18] https://thestateoftheology.com

[19] https://www.pewforum.org/2013/05/17/the-religious-affiliation-of-us-immigrants/

Sardis: Church Of The Living Dead (Revelation 3:1-6)

When John was writing Revelation, Sardis was a city that had seen better days. Remember Bruce Springsteen’s song “Glory Days”? Something like that. 

It was once a capital city under the Persian government. Aesop came from Sardis. King Midas was supposed to have been there (in legend). It was kind of a big deal. The Hebrews referred to the first Lydian king, Gyges[1], as “Gog”; he was followed by the next king, Magog.[2]  Eventually, Sardis was ruled by Croesus, who was famous for his wealth.  Sardis had a river in which to pan for gold where (according to legends) King Midas dipped his finger to lose that pesky golden touch.  Gold and silver coins were apparently made for the first time in Sardis;[3] some historians credit that with the beginning of money as we know it.   

Sardis was famous for having been built on an acropolis. It had cliffs on three sides and only one major access to protect. Armies never pulled off a frontal assault in the history of the city.  

Sardis engaged heavily in the worship of Cybele, who was said to be able to restore the dead to life. Maybe that’s why its necropolis (graveyard) was as well known as the acropolis on which the city was first built. 

 However…. those cliffs and wealth and gods and goddesses didn’t guarantee their safety as much as they thought.

·    Croesus’ army was destroyed by the Persian king Cyrus after Croesus misread the Oracle of Delphi’s prediction about a great empire falling if Croesus attacked them. It was Croesus’s empire. 

·    In 546 the city fell to Cyrus when Cyrus’s army spotted a weakness in the cliff walls

·    In 214 BC the city itself was taken by surprise attacks from Antiochus the Great (the father of the “little horn” in Daniel 7), once again literally by a thief in the night sneaking up the walls.

Given to the Romans in 133 BC, it flourished. By this time it had lost political prestige and power, but not wealth. It was still a major town on trade routes, famous for gold, silver, and precious stones. It did not lead to the moral betterment of the people. “Even on pagan lips, Sardis was a name of contempt. Its people were notoriously loose living, notoriously pleasure-and luxury loving. Sardis was a city of the decadence.”[4]

 In 17 AD, it was leveled by an earthquake. Tiberius helped rebuild, and that’s when the cult of emperor worship kicked Cybele out. However, Sardis also had a large Jewish community with which they lived in apparent harmony. The Jews would later build a synagogue the length of a football field, one of the largest in ancient times. Apparently, Sardis got along with Christians just fine also.[5] 

With this background in mind, let’s read Revelation 3:1-6 (The Voice).

The One: Write down My words, and send them to the messenger of the church in Sardis. “These are the words of the One who has the seven Spirits of God[6] and the One who holds the seven stars[7]: 

“I know the things you do—you’ve claimed a reputation of life, but you are actually dead.[8]  Wake up from your death-sleep, and strengthen what remains of the life you have been given that is in danger of death. 

I have judged your deeds as far from complete in the sight of My God. Therefore, remember what you have received and heard; it’s time to keep these instructions and turn back from your ways. If you do not wake up from this sleep, I will come in judgment. I will creep up on you like a thief—you will have no way of knowing when I will come.[9] 

  But there are a few names[10] in Sardis who don’t have the stain of evil works on their clothes. These people will walk alongside Me in white, spotless garments because they have been proven worthy. 

 “The one who conquers through faithfulness even unto death will be clothed in white garments,[11] and I will certainly not erase that person’s name from the book of life.[12] I will acknowledge this person’s name before My Father and before His heavenly messengers.[13] 

6 “Let the person who is able to hear, listen to and follow what the Spirit proclaims to all the churches.”

 It would appear that Sardis was unique among the seven churches in that it was not facing any of the persecution of the other congregations. They were apparently active,[14] but,  much like the city, they were coasting of past achievements, indulging in pleasure and luxury, thinking they had built the church on a spiritually safe acropolis when actually they were living in the necropolis.[15] 

The Church of Sardis was busy, but not alive. There’s no “seat” or “temple” of Satan here; Satan didn’t need to attack. The church wasn't alive enough for the culture to care that it was there; their neighbors weren’t excited or offended.  A lack of being counter-cultural, a lack of recognizing threats, and a lack of seeing the need to be salt and light had left it at peace, but it was “the peace of the dead.”[16]

Think of starlight. When you see the Big Dipper, you are looking at light that began its journey earthward over a century ago. It is possible that some of those stars no longer exist. A star might be dead while the light we see makes it look alive. This was the church in Sardis. [17]

For the Christians in Sardis, the call to overcome and remain faithful to the end was not a call to resist a harsh attack from outside the church. It was a call to resist something far more subtle: the spiritual complacency and self-righteousness that too easily follows luxury, comfort, ease. They had become what Jesus applied to the Scribes and Pharisees in Matthew 23:27-28:

“You are like whitewashed tombs, which look beautiful on the outside but on the inside, are full of dead men’s bones and everything unclean….on the outside you appear to people as righteous, but inside, you are full of hypocrisy and wickedness.”

 What characterizes the Living Dead? I confess I’m pulling from zombie tropes now, but I think they actually make some sense. For centuries, entire cultures have told stories about what the Living Dead are like. They understand the horror of it.

• They follow their bodily appetites above all else. A fruit of the Spirit is self-control.[18]This is not present for those who are full of death and not life. In an indulgent town like Sardis, that would be a common problem in line with the Nicolaitan problem we’ve seen already that plagued almost all the churches in Revelation so far. “How do I meet my needs?” is the #1 question.

• They are the ultimate consumers. It is all take and no give. There is no sense in which they live for others – and when it appears that they are, you can be sure it’s going to benefit them. What feeds me?  What satisfies me? What will I get out of this? You scratch by back and…then scratch it again. It’s the exact opposite of the covenantal approach to life a Christian should have.

• They are never satisfied. Spiritually, it’s “always learning but never able to come to the truth.” (2 Timothy 3:7) It’s always hungry and thirsty without Jesus (John 6:35) C.S. Lewis described it this way in The Screwtape Letters: “An ever increasing craving for and ever diminishing pleasure is the formula...to get a man's soul and give him nothing in return.” And the dissatisfaction is never seen as a sign that might be asking too much of material pleasures; it’s seen as a sign they just aren’t trying hard enough.

• They are totally unaware of their impact on others. They have no idea the chaos and pain their relentless self-centeredness leave behind them. They never look in the rearview mirror. They never ask how others experience them. They never enter into biblical accountability. They never speculate about the ripple effect of what they have done. 

• They fit in with the crowd. The culture doesn’t attack them because they fit in. And this was the problem in Sardis. They fit in. They had traded the truth of God for a lie, and worshiped the creature side of the world more than the Creator.[19] They loved the Beast more than the Lamb.

 However, there is Good News (as there always is): 

·      ‘You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins.” (Colossians 2:13)

·      “Even though we were dead because of our sins, he gave us life when he raised Christ from the dead. It is only by God’s grace that you have been saved! (Ephesians 2:5)

We see this at work as the history of Sardis unfolded. We have sermons from Melito, bishop of Sardis in the second century; representatives from Sardis attended the First Council of Nicaea (325), Council of Ephesus (431).[20] So the church did not wither away.  

How did those embers of life fan into flame? Well, the work of Jesus, of course. That’s the foundation. Unless he builds the house, we labor in vain.[21] But Sardis receives some clear instruction on what God expects of them as well. 

Wake up and keep watching

Scott Daniels,[22] when asked by a friend how he was doing spiritually, responded, “I'm doing okay. I mean, I think God and I are just fine, I would say we are just coasting along through life together.”  His friend replied, “I will really be praying for you, Scott, because I'm sure you are aware, there is only one direction a person will coast." 

It is too easy to think we have built unassailable spiritual fortresses when we don’t.  It can be too easy to only resist the frontal assaults and miss the thief sneaking in to kill and destroy. I am far less concerned about the times culture blatantly promotes sin than I am about the times it just subtly blends into the background and becomes part of the moral ecosystem that nurtures us. Here’s how subtle sins work:[23] 

•  “Who wants to join me in a murder?” Hard pass. The spiritual fortress is solid. “Who want to join me in expressing how much we loathe Person X on social media?” I’m in! The spiritual fortress is breached.[24]

•  “I can’t sleep with you; I’m married.” Spiritual fortress is solid. “Listen, porn is just not a big deal. It’s normal, and nobody gets hurt.” Spiritual fortress breached.[25]

• “I won’t take revenge on you even though you hurt me; vengeance belongs to God.” Spiritual fortress is solid. “But I sure hope somebody does and I hope it hurts you like it hurt me!” Spiritual fortress is breached. (Matthew 5:38)

• A healthy sense of self-worth… subtly becomes pride. 

• Enjoying the material luxuries around us… becomes materialism.

• Prayerfully sharing a concern… turns into gossip.

• Righteous discernment… morphs into unrighteous judgment.

• A good track record of not stealing physical things… blinds us to our theft of intangible things (like purity or innocence).

• Being a good steward of money… becomes greed. 

• A desire for seeing people held accountable/responsible… becomes unforgiveness.

• Wishing you could have some of the success people around you have (which can be a good motivator)… becomes envy (they actually don’t deserve it and I do.)

• Trying to connect the dots to better understand the actions and motivations of a public figure… becomes slander based on rumor and innuendo, 

• The gift of persuasion… turns into the art of manipulation.

• A love of direct honesty… becomes an excuse for harshness.

• Being responsible with what you have been given… becomes being selfish with what you have been given. 

It’s subtle. We have to wake up and keep watching to see the thief sneaking into our city. This is what we pray for – revival, a renewing of our hearts and minds that begin with Holy Spirit clarity.

Strengthen what remains. It’s not entirely clear what remained. A little bit of their first love? The rituals of corporate worship? Disciplines and practices?  Good deeds? Strong theology? Whatever it was, it was something that was meant to build a spiritual fortress on the foundation of Jesus with the help of the Holy Spirit. This is why we don’t downplay any of these things. Sometimes the structure is the glue that holds things together. What Sardis needed was a renewed filling of God’s Spirit so that the very little they had left could be brought back to life. 

 How many movies have a boxer or a policeman or doctor who made a terrible error, and they become just a shell of themselves. Then somebody swoops in and revives what’s left, usually to a montage of scenes while “Eye Of The Tiger” plays in the background. Or “My Heart Will Go On.”  That’s the idea here.  This is what we pray for: the embers of our righteousness fanned to life by the Holy Spirit.

Remember what you received and heard. 

The teaching of the gospel message and apostles is a point of reference for past, present, and future faith. The fundamental foundations of the gospel of Jesus Christ cannot be forgotten. There is no replacement for orthodoxy (right belief) with a foundation of biblical truth on which we build our lives. This is what we pray for: that we not only learn but long to learn, and that we always remember Gospel truth.

Repent and keep the instructions.

From orthodoxy (right teaching) comes orthopraxy (right action) and orthopathy (right emotions). The church is the chosen instrument of God to expand his kingdom through the person and work of Jesus, by the power of the Holy Spirit, on the foundation of biblical truth, represented by His ambassadors, His children. This is what we pray for: faithful and consistent endurance.

When we are faithful to endure until the end, a reward awaits: full fellowship with God, purified and renewed in ways we can’t imagine,  with our name secured for eternity.   

And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God.  

He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” He who was seated on the throne said, “I am making everything new!” (Revelation 21:3-5)

_______________________________________________________________________________

[1] Plato recorded that Gyges (Gog) gained power with the help of a magical ring that made him invisible. #Lordoftherings

[2] “The word of Yahweh came to me: ‘Mortal, set your face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal. Prophesy against him and say: Thus says the Lord God: I am against you, O Gog, chief prince of Meshech and Tubal.’” (Ezekiel 38:1–3)

[3] “It is of interest to note that the first coinage ever to be minted in Asia Minor was minted in Sardis in the days of Croesus. These roughly formed electrum staters were the beginning of money in the modern sense of the term. Sardis was the place where modern money was born.” (Barclay)

[4] Biblical Sites In Turkey: Sardis. https://www.meandertravel.com/biblical_asia_minor/biblical_asia_minor.php?details=sardis

[5]  Hat tip to NIV Cultural Backgrounds Study Bible for good background info.

[6] A repetition of Revelation 1:4. See also Revelation 4:5 and 5:6.  Note the 7-fold Spirit in Isaiah 11:2 and compare the seven lamps and seven eyes of Zechariah (Zechariah 3:9; Zechariah 4:2; Zechariah 4:10), “the symbols of eternal light and all embracing knowledge” (Ellicott’s Commentary For English Readers). 7 Is a symbol for fullness and completion.

[7] A repetition of Revelation 1:20 in which they are identified as angels.

[8] From nekros, which is also the root word for Sardis’s famous necropolis.

[9] “Here the reference is not to Christ’s second coming (cf. 16:15; 1 Thess. 5:2; 2 Pet. 3:10), but to His sudden and unexpected coming to His unrepentant, dead church to inflict harm and destruction.” (NKJV MacArthur Study Bible)

[10] “3686 ónoma – name; (figuratively) the manifestation or revelation of someone's character, i.e. as distinguishing them from all others.” (HELPS Word Studies)

[11] White clothing stood for purity, righteousness, and sanctification (Ps. 51:7; Is. 1:18; Rev. 7:14; 19:14). “This image is rooted in Old Testament purity laws. The priests and the people wore white robes on the Day of Atonement according to Jewish tradition. The Dead Sea Scrolls community also wore white robes every day as a sign of their constant purity. God also wears a white robe in Da 7:9. The “soiled” clothing of those in Sardis is likely rooted in the imagery of Zechariah (see Zec 3:1–3). In a Greco-Roman context, white robes were often worn by the emperor and by athletic victors.” (NIV First Century Study Bible)

[12] Cities in Asia Minor had citizen-registers; in an earlier period Sardis was known for its royal archives. In some cities, names of errant citizens were deleted from the register immediately prior to their execution. (NIV Cultural Backgrounds Study Bible) A divine ledger is first mentioned in Ex 32:32–33 (see note on Ps 69:28; cf. Da 12:1). It was a register of all citizens in the kingdom community. To have one’s name erased from this book would indicate loss of citizenship (see 13:8; 17:8; 20:12, 15; 21:27; Php 4:3). (NIV Case For Christ Study Bible) See also Revelation 20:12–15; 21:27. “The names of sinners are also blotted out of the book of life in the noncanonical book of 1 Enoch 108:3.” (NIV First Century Study Bible)

[13] This resembles what Jesus said in Matthew 10:32: “Whoever acknowledges me before men, I will also acknowledge him before my Father in heaven.” Luke 12:8 substituted “the angels of God” for “my Father in heaven.” 

[14] “We are not to get the impression that Sardis was a defunct affair with the building a wreck, the members scattered, the pastor ready to resign. It was a busy church with meetings every night, committees galore, wheels within wheels, promotion and publicity, something going on all the time.” (Vance Havner)

[15] Hat Tip Seven Deadly Spirits: The Message of Revelation’s Letters for Today's Church, by T. Scott Daniels, for offering good perspective on which I have built. 

[16] William Barclay

[17] HT to “Sardis: Warning To A Dead Church” by Andrew Davis for this illustration.

 https://twojourneys.org/sermon/sardis-warning-to-a-dead-church-revelation-sermon-6-of-49/

[18] Galatians 5:22-23

[19] Romans 1:25

[20] Biblical Sites In Turkey: Sardis. https://www.meandertravel.com/biblical_asia_minor/biblical_asia_minor.php?details=sardis

[21] Psalm 127:1

[22] Seven Deadly Spirits: The Message of Revelation’s Letters for Today's Church, T. Scott Daniels

[23] “What Exactly Are Subtle Sins? ”http://www.amyfound.org/a_discipled_nation/downloads/oss.pdf

[24] See how Jesus connects murder and hatred in Matthew 5:21-22.

[25] See how Jesus connects adultery and lust in Matthew 5:27-28.

THYATIRA (Part Two): The Power Of The Kingdom Of Heaven (Revelation 2:24-29)

We are going to start with a passage from Daniel 7, a chapter that Revelation pulls from pretty directly with its imagery[1]: 

Daniel:  I was looking and saw the four winds of heaven blow in from all directions and sweep across the surface of the Mediterranean Sea, whipping up waves and turmoil within the deep. Four great beasts rose up from the churning waters, each one different from the other. 

The first to surface was like a lion. It had giant wings like an eagle’s protruding from its shoulders… a second beast rising from the sea [resembled] a bear… another beast… was fierce and fast like a leopard. It had a bird’s wings like the lion… a fourth beast arose as if from a nightmare, terrifying, more awful and more powerful than anything I had ever seen. 

As I watched the vision unfold, thrones were set in place, and the Ancient of Days took His throne above all. His clothes were the purest white, as white as snow, and the hair of His head was like the finest wool. His throne was a flaming fire, set on wheels that blazed like the sun.  A stream of fire emerged and flowed from His presence... 

The heavenly court will sit in judgment, his authority will be taken from [the 4th beast], and his supremacy over the earth will come to a permanent end…the fourth beast was slain, and its body was destroyed, delivered over to the consuming fire.  As for the other beasts, their power and position were taken away, but they were allowed to live for a little while longer. 

I looked and saw someone like a son of man coming with the clouds of heaven[2]. He approached the Ancient of Days and was ushered into His presence. To Him was given authority, honor, and a kingdom so that all people of every heritage, nationality, and language might serve Him. His dominion will last forever, His throne will never pass away, and His kingdom will never be destroyed.[3] 

I was deeply disturbed by all that I saw; these night visions terrified me. So I approached one of the heavenly beings and asked him to explain exactly what had happened…. The four great beasts you saw that rose from the wind-whipped sea are four kings who will rise from the earth and come to rule vast empires.  

But the holy ones of the Most High God will receive that kingdom which will last for all the ages to come, forever and ever...[4] Now the appointed time had come when the holy ones took possession of the eternal kingdom….then the great ruling authority of the kingdoms under the heavens shall be handed over to the covenant people, the holy ones of the Most High; Their kingdom will last forever, and all the remaining kingdoms will worship and serve Him.”

The ‘four kingdoms’ of Daniel 2 and 7 are overwhelmingly identified in one of two ways: 

·      Babylon, Medo-Persia, Greece and Rome

·      Babylon, Media, Persia and Greece.[5] 

I favor the view that that the fourth Kingdom is Greece.[6]  

·      First, the imagery for the Roman beast in Revelation is a combination of all 4 of these, suggesting it’s something new. 

·      Second, it’s soon after the 4th collapse of Greece and the defeat of that last horn in Daniel’s vision (Antiochus IV) that the Son of Man is enthroned in His glory after the Resurrection and covenant people are given the New Covenant along with the eternal Kingdom (the Kingdom of Heaven). 

I don’t think Daniel intends us to apply this to a Millenium age or the New Heaven and New Earth, because note that this all happens amidst the remaining political kingdoms of the world still being present (the beasts who are allowed to live),[7] and (if I am reading Revelation correctly), Rome still shows up as itself and as a stand in for empires the keep rising 

The writer of Hebrews talks about when Jesus, who “in these last days” (Hebrews 1:2) “appeared once for all at the end/culmination/consumation of the ages to put away sin by the sacrifice of himself” (Hebrews 9:26).[8] It’s the end of the ages (!)… but it can’t mean the end of the world as we know it. HELPS Word Studies might clue us in with its explanation of how it is the “end”:

 culmination (completion), i.e. when the parts come together into a whole … not strictly "termination" but rather "consummation" (completion) that ushers in a new time-era/age (Mt 13:39,40,49,24:3, 28:20)… when it reaches its intended climax (consummated conclusion).][9]

Something had climactically gathered history together and brought an end even as it ushered in a new time. That “something” is, I believe, the incarnation of Jesus and his death and resurrection. We typically talk about the break between the Old and New Testament, or the Old Covenant and the New Covenant, but there is even more going on. Something dramatic shifted in the heavenly realm involving the Kingdom of God, the dismantling of authority previously given to the nations and rulers of the world, and the installing of a ruling authority for God’s covenant people.

And yet here we are, with dragon-inspired empires and beasts still roaming the earth. How do we explain this? The rabbis and the writers of the New Testament understood the term “the Kingdom of Heaven” to have a dual meaning: 

·      The rule of God in the present

·      the eschatological [end time] rule of God over all mankind.[10]

Christians have long called this “the now[11] and not yet[12].” In Northern Michigan we know what this is like when it comes to seasons. When the first day of spring shows up on the calendar, the age of fulfillment has come, but the consummation stands yet in the future. 

·      “At present, we do not yet see everything in subjection to him (not yet). But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor (now) because of the suffering of death”.  (Hebrews2:8–9) 

·      “Dear friends, now (now) we are children of God, and what we will be has not yet been made known. But we know that when Christ appears (not yet), we shall be like him, for we shall see him as he is.” (1 John 3:2)

·      We are already adopted in Christ (Romans 8:15), but not yet fully adopted (Romans 8:23)

·      We are already redeemed in Christ (Ephesians 1:7), but not yet fully redeemed (Ephesians 4:30)

·      We are already sanctified in Christ (1 Corinthians 1:2), but not yet fully sanctified (1 Thessalonians 5:23–24)

·      We are already saved in Christ (Ephesians 2:8), but not yet fully saved (Romans 5:9)

·      We are already raised with Christ (Ephesians 2:6), but not yet fully raised (1 Corinthians 15:52).[13]

The now and not yet. 

This is brings us to the second part of the letter to Thyatira. I wanted that background, because we need it to discuss a point that is being made.  

“I say to the rest of you in Thyatira, those who have not held to the teachings of Jezebel and who remain ignorant of the real meaning of what is called the deep things of Satan,[14] I will not burden you with anything more. Just keep on task, and keep the faith until I return. 

 “And as for those who conquer through faithfulness even unto death and continue to labor with Me until the close of the final curtain, I will give them the power of the kingdom of heaven.[15] And they will shepherd the nations with an iron rod/staff/scepter[16], as fragile clay jars are shattered to pieces.[17]  As I received this authority from My Father, I will bestow the morning star to the victor.[18] 

 “Let the person who is able to hear, listen to and follow what the Spirit proclaims to all the churches.”

 I want to talk about the power and authority that is both “now and not yet” for the followers of Jesus who are shepherding and shattering the nations. 

First of all, we don’t take that power and authority. It’s not a thing we conquer anyone else in order to achieve. It’s given to us by the one who has that authority. At the final battle at the end of Revelation 19, the heavenly armies do nothing other than be present. All the actions belong to Jesus, who is covered in a robe splattered with his own sacrificial blood. The only weapon used is the “sword” of his word. 

Second, the authority wielded requires a proper definition:  

·      moral authority and influence having an earthly impact (Strong’s Concordance)

·      God’s authorization for faith-filled saints to act authoritatively as guided by His revealed Word (HELPS Word Studies)

I don’t think we are intended to read this as, “In this age –‘these last days’ – we will be taking earthly thrones.” In this age I believe followers of Jesus have been given spiritual empowerment and authority in a kingdom not of this world; since it’s going to involve shepherding, it’s going to look like something the Good Shepherd modeled for us.[19]

How do we exercise this shepherd-like moral authoriy of the “now” over the kingdoms of the world?[20] How do we shatter the structures, the systems, the worldviews, the immoral plundering of cultures and people? Well, why not use the classic text on shepherding, written by a shepherd about the Good shepherd.

The Lord is my shepherd; I lack nothing. 2 He provides me rest in rich, green fields beside streams of refreshing water. 3 He makes me whole again by refreshing my soul[21]; steering me off worn, hard paths to roads where righteousness and justice honor His name.

 4 Even in the unending black gloom of death’s darkness, I am not overcome by fear of evil calamity or injury. Because You are near with Your rod and staff, I am comforted. 

5 You spread out a feast on a table before me, provisions in the midst of attacks from those who vex and trouble me. You care for all my needs, anointing my head with soothing, fragrant oil, filling my cup again and again with Your grace.

6 Certainly Your faithful protection and loving provision will pursue me where I go, always, everywhere. And my dwelling shall be, throughout all my days, in the house and in the presence of the LORD.

Here’s what is of interest to me today: how do we exercise our spiritual authority and embody the sin-shattering presence of a shepherd in the kingdoms of the “now”?  We are not the kind of shepherds who can save like Jesus saves, of course. We are ambassadors; we are not the King. But we can still learn how to shepherd those given to shepherd by looking at how Jesus did it. 

·      The Lord is my shepherd; I lack nothing. Do we offer nourishing provision for those around us? We can’t meet every need, but we can meet needs of all kinds – spiritual, emotional, material, relational. How are we contributing in the lives of those who lack in our church, our city, our nation, the world? Are people fed with the water and food of temporal and eternal life when the representatives of the shepherd show up?

·      He provides me rest in rich, green fields beside streams of refreshing water. Do the weary and heavy-laden[22] find the rest of God in our presence? Do the victims of this sin-saturated world experience the rest that God offers through salvation when they are in the presence of God’s people? 

·      He makes me whole again by refreshing my soul.  Are we being refreshed by Jesus? Are the souls of those around us refreshed by Christ in us? Are we the oasis in the deserts of the world?

·      He steers me off worn, hard paths to roads where righteousness and justice honor His name. Do we walk people toward righteousness and justice instead of toward sin and injustice? Does where we go with people or take people honor the name of Jesus? Whose name will have been made great when we have left the room? There is only one thing that will draw all people to Jesus when it’s lifted up, and that’s Jesus.

·      Even in the unending black gloom of death’s darkness, I am not overcome by fear of evil calamity or injury. Because You are near with Your rod (Protection? Discipline?) and staff (guidance? Provision?), I am comforted. Do we protect, guide, and comfort those walking through their own dark valleys? Are we bringing light? Do we offer hope both practical and spiritual?

·      You spread out a feast on a table before me, provisions in the midst of attacks from those who vex and trouble me. Do those who are vexed and troubled find us to be nourishing? If someone comes into our life starving for love, truth, justice, grace, hope, what kind of table do we set?

·      You care for all my needs, anointing my head with soothing, fragrant oil. How are we anointing the heads of those around us with a soothing, fragrant oil flowing from the love, truth and grace of God as found in Jesus?

·      You fill my cup again and again with Your grace. Are we pouring  the grace of God into the lives of those around us such that they overflow? If there was a magical camera recording spiritual realities and translating it into physical images (like Revelation), what would we all see ourselves pouring into the lives of those around us?

·      Certainly, Your faithful protection and loving provision will pursue me where I go, always, everywhere. Are we pursuing people with loving provision and faithful protection? Not just waiting for an opportunity, but actively pursuing people. Who needs someone to stand up for them? Who needs loving provision?

·      And my dwelling shall be, throughout all my days, in the house and in the presence of the LORD. Good reminder: We are already dwelling in the house of the Lord in the Kingdom of God. 

#practicerighteousness

Rest in the comfort and grace of our Lord, Jesus Christ, whose protection and provision is pursuing you wherever you go.

Pray for the Holy Spirit to reveal and transform areas that need redemption in your life so that your re-presentaton of Jesus is ever more righteous and refined. 

Purposefully focus on shepherding others well this week by imitating what has been modeled by the Good Shepherd. 

_________________________________________________________________________
[1] It combines the imagery of these 4 beasts in describing the beast in Revelation

[2] A well-known image of authority and divinity, often used to describe earthly kings.

[3] When Jesus referred this passage to Himself,  the religious leaders accuses Him of blasphemy (Matt. 26:64, 65; Mark 14:62–64).

[4] Notice that what the previous paragraph called the enthroning of Jesus in an everlasting Kingdom, and which Jesus identified as happening when he came to earth, is now referred to as a time when the people of Jesus begin to rule and reign.

[5] “The beasts can be identified by a careful study of history. The lion, bear, leopard, and fourth terrifying beast represent Babylon, Media, Persia, and Greece. Persia had four kings, so the leopard had four heads. The ten horns of the fourth beast with iron teeth represent the ten dominant Seleucid kings after Alexander the Great’s empire splintered into four regions. The smaller horn is Antiochus IV who put down three potential Seleucid leaders (horns) before him.” (The Voice commentary, from biblegateway.com)

[6] “The four kingdoms of Daniel 2 and 7,”

https://www.thegospelcoalition.org/themelios/article/the-four-kingdoms-of-daniel-2-and-7/

[7] Even while the other three kingdoms’ “power and position were taken away, but they were allowed to live for a little while longer.” In other words, Daniel is not talking about the end of the world, and yet the eternal Kingdom of God has begun. Hmmm.  

[8] https://www.desiringgod.org/articles/already-not-yet

[9] HELPS Word-studies

[10] “The Kingdom Of Heaven In The Here And Now And Future.” Marg Mowczko, https://margmowczko.com/the-kingdom-of-heaven-here-now-future/

[11] “The coming of the kingdom of God is not something that can be observed, nor will people say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is in your midst (or, within you).” (Luke 17:20b-21)

[12] Jesus’ many parables show the kingdom here and in progress - and yet to come.

[13] https://www.desiringgod.org/articles/already-not-yet

[14] “The reference to ‘Satan's so-called deep secrets’ is uncertain. The reasoning of some in the early church (the Nicolaitans) might have gone something like this: The only effective way to confront Satan is to enter into his strongholds; the real nature of sin can only be learned by experience, and therefore only those who have really experienced sin can truly appreciate grace. So by experiencing the depths of paganism ("the deep secrets of Satan"), one will be better equipped to serve Christ or be an example of freedom to one's fellow believers (cf. 1Co 8:9-11). Thus the sin of Jezebel was deadly serious because of the depths of its deception. Only a few perceived where the teaching was leading.” (Expositor’s Bible Commentary)

[15] Some translations read, “the power of

[16] Rod, staff, scepter. https://biblehub.com/greek/4464.htm  It belongs to Jesus in Revelation 19 .“It is not easy to determine whether the "rod" is a king's sceptre, as in Hebrews 1:8, or a shepherd's staff, as in 1 Samuel 17:43; Micah 7:14; and Zechariah 11:7.” (Pulpit Commentary) 

[17] Psalm 2 imagery for what Jesus would do.

[18] Domitian was described as the morning star in his ascension to the throne. “Roman legions carried the symbol of Venus [the morning star] on their banners to depict Roman invincibility. In this context Christ would be saying that the only final sovereignty and power lay with himself and his victorious followers”. https://biblicalscholarship.wordpress.com/2012/09/28/commentary-on-revelation-218-29/

Jesus calls himself "the bright and morning star" (Revelation 22:16). In Daniel 12:3, the morning star is promised to believers. Since Lucifer is at one point referred to as the morning star -  and Romans 16:20 says that “ the God of peace will soon crush Satan under your feet” - a few of the early church fathers read this verse as, “I will even put Satan under the feet of the victors.”  I mean, it works, but I don’t think it’s the primary meaning of this text.

[19] “The promise is of authority to share in the shepherd-like sovereignty of the anointed King.”  (Ellicott's Commentary for English Readers) “The rule over the nations… is used in Revelation 7:17 of the Lamb shepherding his saints, and in John 21:16 in the charge to St. Peter to shepherd Christ's sheep. (Pulpit Commentary)

[20] Primary version is The Voice (my favorite), with substitutions of some parts for clarity.

[21] Passions, emotions, self, desire

[22] Matthew 11:28-29

The Buy In To Fit In (Revelation 2:18-23)

 [1]Write down My words, and send them to the messenger of the church in Thyatira. “These are the words of the Son of God,[2] the One whose eyes blaze like flames of fire[3] and whose feet gleam like brightly polished bronze: “I know your deeds: love, faithfulness, service, and endurance. Your labors greatly increase in quality as you travel along this journey.

A period of great prosperity was beginning for Thyatira. There were more trade-guilds in Thyatira than in any other Asian city at that time: wool and linen workers, garment manufacturers, tanners, potters, bakers, slave dealers, and bronze smiths.[4]

In a town known for its work, the church is known for its deeds: love that expresses itself in serving others, and faithfulness that has expressed itself in endurance. That’s a fantastic reputation. They are nailing the orthopraxy (righteous actions) and orthopathy (righteous feeling). The problem is their foundational orthodoxy (righteous teaching/belief). 

That’s going to need to stabilize, or the foundation is going to crumble. John is going to make this point by referencing the presence of a Jezebel (likely not her real name) in their church. Here’s the backstory of Jezebel.  

Jezebel married Israel’s King Ahab and got him to worship Baal; over 800 prophets of Baal were under her care. Most of the prophets of God were murdered at her request. At one point, she set up the murder of vineyard owner just because she wanted the vineyard. Elijah prophesied to Ahab that Ahab and all his successors would be slain and that dogs would devour Jezebel. Eventually, Ahab, Jezebel and her two sons, and Ahab’s 70 sons died as Elijah had predicted.[5] John is going to use this well-known Old Testament event to make a point about Thyatira’s version of Jezebel.

 “However, I have this against you:[6] you have tolerated that woman Jezebel, who is a self-anointed prophetess and who misleads My followers to commit immoral sexual acts and to eat food prepared for idol worship.  I have provided her enough time to turn away from her indecency,[7] but she refuses to turn from these immoral acts. 

 Watch; I will throw her back into her sickbed with those who committed adultery with her, and I will make them a bed of great affliction[8] if they do not abandon her indiscretions and turn to follow Me.  I will punish her[9] by striking her children dead.[10] Through this all the churches will know I am the One who relentlessly explores the mind and heart,[11]and I will deal with each of you as you deserve according to your acts.

 Like the Nicolaitans in general, it appears Jezebel is promoting participation in the guilds where the activities mentioned took place, which would mean at best flirting with idolatry and at worst embracing it.[12] I’m not sure how to best interpret the language of judgment here. I think (?) it’s best understood as simply making the point that just as judgment followed the original Jezebel (physical affliction and death in her case) judgment will follow this Jezebel (physical or spiritual? Commentators are uncertain). Whatever conclusions you reach from that, the consequences will be serious. 

This is the third time in the first four churches in Revelation that the Nicolaitan urge has shown up. One uncomfortable implication is that this is a common problem, not an isolated or unique one. Practically everyone is wrestling with this, and there appears to have been room to wrestle.[13]

But let’s this more uncomfortable. Don't forget: in Thyatira they were flourishing in “love and faith and service and endurance, and getting better at it. These Nicolaitans of Thyatira, with Jezebel as their leader, were still active and unwearied members of the Church, full of good works, and respected by the congregation and probably by the community for their general character and way of life.[14]

It’s a deceptive spot: “I am helping so many people, I am respected in the church and in the community, so not only is what I am doing with the guilds okay, I must be okay.” But John is here to challenge that. 

Let’s look at a likely argument that Christians could join a guild and participate in its feasts without compromising the faith.[15] 

• The rituals of the guilds aren't really even meaningful to the pagans. They are simply empty rituals, more political than religious. 

• Although the pagan guild members may believe that the gods exist, Christians know that the gods are nothing. (1 Corinthians 8) When believers participate in these cultic practices, they're not worshipping a false god because there is no god there. 

• If believers do not participate in the guild events they will not only be persecuted and excluded, they will lose all relevance to the city and to the economy, and that doesn’t do any good for anybody. Participation in the guild meetings gave Christians the opportunity to be witnesses to, or positive influences on, others. 

• Others might use the opportunity to indulge in sin, but Christians certainly don’t have to.[16]

“That incense burned to Caesar? Nobody takes it seriously. That sacrificial meat offered to the gods? It used to be idolatry, but if nobody at my table takes it seriously, is it really? That letter I get to do business says I was observed sacrificing to Caesar, but (wink wink) we all know I wasn’t really, right? And sure, there were prostitutes pretty boldly advertising what they had to offer, but I just looked, I didn’t touch. That’s righteous self-control, ya’ll. Plus now I got a good business deal, which means more tithe for the church - and I can support missionaries.”

But that’s the problem. Endless justification of that which ought not be justified. How do we do that? I think it starts when we begin to make categories about what God cares about[17]: 

”Things God Cares About”                          “Things God Doesn’t Care About”  

My Sexuality                                                     My Budget

Not being lazy                                                  Workaholism #moremoney

Your Slander                                                     My gossip #prayerrequest

Meanness                                                          Memes  #butitwasfunny!

Trust/Faith                                                         My need for control 

Loving Others                                                   Well, not that person…

But our faith is intended to permeate everything we do. When we are baptized (baptizo) we are marinated, spiritual cucumbers turned into pickles when our lives have been immersed in Christ. There is no part of us that gets carved out as if it were untouched. Everything is under the lordship of Christ. Abraham Kuyper famously said, “There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, Mine!”

If this doesn’t happen, we will be under the lordship of something else. In Revelation, you either get the seal of the Lamb or the mark of the Beast. Either a heavenly kingdom or an earthly empire will lay claim to your soul.[18]

There will be times when Christians can accept the existing forms, structures, perspectives and practices of society. It’s not all bad thanks to common grace.[19] There is plenty of room for legitimate discussion about how to be in the world but not of it. But there will be a lot of times when Christians must declare spiritual war against values, structures and practices of the empire.[i]

Here’s why we have to keep our antennas up on this. 

"Gallup and Barna hand us survey after survey demonstrating that evangelical Christians are as likely to embrace lifestyles every bit as hedonistic, materialistic, self-centered, and sexually immoral as the world in general." (Theologian Michael Horton)[20]

African Christian and missions scholar Professor Lamin Sanneh told Christianity Today recently that "the cultural captivity of Christianity in the West is nearly complete.”[21]

* * * * *

I was at a gym for a while where we would have a ‘buy in’ before the main workout. You had to ‘X’ before you could start the workout. I’ve been thinking of that in light of what the Christians in Thyatira were facing. There was a “buy in to fit in.” There was an entrance fee, a price for doing business, a price for being accepted, a price for living comfortably within the Empire. 

So my question is, what’s the price point for us? When is the buy in acceptable, and when is it too much? We don’t have literal business ceremonies in pagan temples in the United States; the push toward idolatry and compromise is not so obvious. So I’m trying to think of what this deceptive buy in might look for me like without a specific ceremony in mind. This is my list for me; I hope this spurs you to do some brainstorming of your own. 

• If the ‘buy in to fit in’ with a group requires I believe that all roads lead to God, that's too high of a price. 

• If the ‘buy in to fit in’ with a group requires I deny anything in our statement of faith, that’s too high of a price.

• If the ‘buy in to fit in’ with a group requires me to be in a position or take a job where I can't ever talk about Jesus, that's too high of a price.

• If the ‘buy in to fit in’ at a compelling job requires so much of me that I don’t spend a biblically responsible amount of time with my family, it’s too high of a price. 

• If the ‘buy in to fit in’ with a group means I must align myself with a political party or a community group or a civic organization that unnecessarily detracts from my ability to talk about Jesus with those who are far from Christ, that's too high of a price.

• If the ‘buy in to fit in’ with a group means unquestioning loyalty for our nation[22] in a way that does not leave room for a prophetic voice to speak righteous truth to power and call every leader at any level to appropriate repentance, that's too high of a price. 

• If the ‘buy in to fit in’ with a group means exercising my constitutional freedom in a way that overrides the biblical responsibilities I have as a follower of Jesus, that's too high of a price.

• If the ‘buy in to fit in’ with a group means I have to be comfortable with derisively mocking or slandering people I don't like on social media instead of speaking grace-filled truth in love, that's too high of a price. 

• If the ‘buy in to fit in’ with a group means you want me to minimize or ignore the very issues of justice that God cares about and which the Bible demands I care about, that's too high of a price.[23]

• If the ‘buy in to fit in’ means I have to treat people as if power equals importance, or beauty equals value, or education equals wisdom, or results equals character, I’m out. It’s too high of a price. 

• If the ‘buy in to fit in’ with a group means I have to fight with the  weapons of the Beast to win battles for the Lamb, that's too high of a price.[24] 

* * * * *

We are reminded in this letter: 

“Know that I am the One who relentlessly explores the mind and heart…”

I think we probably ought to join in that endeavor. 

 I am really encouraged by our deeds here at church: you give generously, you are involved in important ministries in our church and in our local community, you support and connect with those furthering the Gospel in other countries. You have been patient with the rebuilding from the fire, and faithful through all the hardships COVID has thrown our way. Let’s not grow weary in that J

If this letter reminds us of anything, it’s that we must look honestly at the thoughts and intents of our hearts. Next week we are going to finish this letter and look at the promise for those who overcome. Meanwhile, let’s  #practicerighteousness 

·      What is the “buy in” to be a good citizen in the eyes of our American culture?

·      What is the “buy in” to be respected by the world around us?

·      What is the “buy in” to participate in the economy, to achieve the American Dream of financial success and comfort?

Pray for discernment. Process with friends. Revisit what the values of the Kingdom are as revealed in Scripture, and surrender your heart to God’s inspection.

____________________________________________________________________________

FOOTNOTES

[1] Key resources that have heavily informed this series:

·       Apocalypse and Allegiance: Worship, Politics, and Devotion in the Book of Revelation,  by J. Nelson Kraybill

·       A teaching series by professor Shane J. Woods on Revelation (shanejwood.com)

·       The Bible Project’s videos, notes and podcast

·       Michael Heiser’s teaching on Revelation (Podcast: The Naked Bible)

·       Reading Revelation Responsibly: Uncivil Worship And Witness: Following The Lamb Into The New Creation, by Michael Gorman

·       Dragons, John, And Every Grain Of Sand, edited by Shane J. Wood.

·       Matt Chandler’s Revelation Series (Village Church)

·       Ancient Christian Commentary On Scripture: Revelation, from IVP

·       Seven Deadly Spirits: The Message of Revelation’s Letters for Today's Church, T. Scott Daniels

·       The Letters To The Seven Churches: A History Of The Early Church, William Ramsay

·       Adam Clarke’s and Greg Beale’s commentary on Revelation

·       The commentaries available at Bible Gateway, biblehub.com, and preceptaustin.com

[2] Considering how Psalm 2:9 is quoted in verse 27, and Psalm 2:8 in quoted verse 26, "Son of God" is probably riffing off of Psalm 2:7, "Thou art my Son; this day have I begotten thee." Also, Thyatira had two gods worshipped as the son of Zeus.

[3] Daniel 10:6

[4] The reputation of this bronze may be part of the reason why this letter is voiced by the one whose feet are like burnished bronze.  

[5] Read 1 Kings 18-2 Kings 9 for the full story.

[6] In Ephesus there is much zeal for orthodoxy, but little love; in Thyatira there is much love, but a carelessness about doctrine. 

[7] Interesting that Jezebel's deceptive teaching (as bad as it was) would have been forgiven; doing it was not as serious as refusing to repent. 

[8] “So often in his dealings with man, the instrument of wrong doing is made the instrument of punishment. The bed of sin becomes a bed of suffering.” (Pulpit Commentary)

[9] “In some ways the judgment of Jezebel prefigures Babylon in chapter 18: fornication (2:20-21; 18:3, 8-9), deception (2:20; 18:23), the command not to participate in her sins (2:22-23; 18:4, 8), and that God judges everyone according to their deeds (2:23; 18:6).” https://biblicalscholarship.wordpress.com/2012/09/28/commentary-on-revelation-218-29/

[10] Compare the fate of Jezebel's followers of Baal, and Ahab's sons, 1Kings 18:40; 2Kings 10:6, 7, 24, 25. ‘Kill with death’ is a reminder of "dying thou shalt die" (Genesis 2:17), which probably carries the implication of spiritual death. See 1 Corinthians 5 for Paul talking about giving someone over to the “destruction of the flesh” and consigning them to the kingdom of darkness just by putting them out of the church. 

[11] “That I am he which searcheth.  Compare Psalm 7:9, [10], Psalm 26:2; Jeremiah 11:20; Jeremiah 17:10; Jeremiah 20:12; also 1 Chronicles 28:9; 1 Chronicles 29:17. But the closest parallel to this phrase is Romans 8:27, which suggests that this epithet was almost proverbial in the Apostolic age, whether applied to the Father as there or to the Son as here.” (Cambridge Bible For Schools And Colleges)

[12] “It is probable that by fornication here is meant idolatry merely, which is often its meaning in the Scriptures.” (Adam Clarke)  Beale agrees with this, seeing the language of immorality as representing adultery. He notes that references to porneia and related words in Revelation occur 13 times; 10 of them are metaphors for idolatry. 

[13] See 1 Corinthians 8 and 10. It seems likely (though not certain) that in chapter 8, Paul is talking about eating meat in a temple that was likely served during civic celebrations. Chapter 10 focus on eating meat that one would buy in a market that had been sacrificed to a god. 

[14] It actually seems like her personal character might have been relatively solid – but this just made her the more dangerous, because her character gave authority to her words. In fact, this might have been one of the roots of the problem: “that men should have confidence in their own character and judgment, [which] set them free from a hard law, while they were in reality enticing back to lascivious enjoyment the young converts who had barely ‘escaped the defilements of the world.’”(Ramsay)

[15] From T. Scott Daniels’ Seven Deadly Spirits: The Message Of Revelation’s Letters For Today’s Churches

[16] There is good reason to believe this letter is equating sexual immorality with idolatry, as that is a common comparison in the Old Testament. However, the idolatrous rituals were almost always associated with immorality. I suspect it would have been easy to justify sexual indulgence once the justification train got rolling. Since other passages of Scripture addressed those in the church who were trying to say that you could do what you want to with your body because its only the soul that matters, I think it’s safe to assume this was a problem to some degree here as well. 

[17] This list could change quite a bit depending where, how, and if you were raised in the church. 

[18] “When the question is thus put in its full and true implication…we recognize that the whole future of Christianity was at stake over this question… We can now understand why St. John condemns that very worthy, active, and managing, but utterly mistaken lady of Thyatira… he saw that she was fumbling about with questions which she was quite incapable of comprehending, full of complacent satisfaction with her superficial views as to the fairness and reasonableness of allowing the poor to profit by those quite praiseworthy associations which did so much good and misusing her influence, acquired by good works and persuasive speaking, to lead her fellow-Christians astray. If she were successful, Christianity must melt and be absorbed into the Graeco-Roman society, highly cultivated, but over-developed, morbid, unhealthy.” (William Ramsay)

[19] William Ramsay offers a helpful overview: “It was accepted on all hands that they were to continue to live in the world, and were not to seek to withdraw entirely out of it (1 Cor 5:10). There were certain accepted customs, rules of politeness and courtesy, ways of living and acting, which were recommended by their gracious, refined, elegant character, and other ways which without any special gracefulness were recommended simply because they were the ordinary methods of behavior… In many cases, where the idolatrous connection was not obvious, but only veiled and remote, the Christian might… comply with the usual forms, unless his attention was expressly called by any one of the guests to the idolatrous connection.”

[20] "Every day, the church is becoming more like the world it allegedly seeks to change. We have very little time, he believes, to reverse these trends..."  (Pollster George Barna)

[21] https://www3.dbu.edu/jeanhumphreys/SocialPsych/evangelicalmind.htm

[22] This is true of any nation….I’m not picking on the U.S.

[23] If you want me to solve them like a Marxist instead of as a Christian, that's too high of a price too. 

[24] I read an article on townhall.com two years ago that celebrated the fact some Christians on the political Right were using Saul Alinsky's book Rules for Radicals (a book popular on the political Left) as a way to fight their political battles. The author acknowledged that Alinsky dedicated the book to Lucifer and called it a “book of pure evil,” but quite gleefully embraced ‘good guys’ now using the tactics of the bad guys to defeat the bad guys. That's too high of a price. 

ENDNOTE

[i] “The Roman soldier, marching under the colors of his regiment, was marching under the standard of idolatry… Moreover, he was frequently required, standing in his place in the ranks, to take part and idolatrous acts of worship. Here, again, the rule of practice of the church seems to have been that an ordinary circumstances the converted soldier should remain passive and as far as possible silent during the ceremony at which he was compulsorily present, but should not actively protest. A similar practice was encouraged by the church in other departments of life and work. 

But in every case, and in every profession, the Christian who an ordinary circumstances might remain passive was liable to be pointedly challenged as to whether he would willingly perform this act of worship of the deity whom he considered false. In case of such a challenge there was only one course open. The Christian could not comply with the demand which was expressly made a test of his faith [and] must have no part or lot, and could not accept membership or even be present. Here the Nicolaitans took the opposite view, I could defend their opinion by many excellent, thoroughly reasonable and highly philosophic arguments. 

To illustrate this class of cases, we may take an example of a meeting which was permissible and one which was not according to the opinion of those early leaders in the church. 

 A meeting of the citizens of a city for political purposes was always inaugurated by a pagan ritual, and according to the strict original theory the citizens in this political assembly were all united in the worship of the patron national deity in whose honor the opening ceremonies were performed. But the ritual had long become a mere form, and nobody was in practice conscious at the condition of presents in the assembly lay in the loyal service of the national deity. The political condition was the only one that was practically remembered. Every member of the city tribe had a right to be present and vote. The Christian citizen might attend and vote in such a meeting, ignoring and passing and silence the opening religious ceremony. 

But on the other hand, there were numerous societies for a vast variety of purposes, the condition of membership and which was professionally and explicitly the willingness to engage in the worship of a pagan deity, because the society met in the worship of that deity, the name of the society was often a religious name, and the place of meeting was dedicated to the deity, and thus was constituted a temple for his worship. All are agreed: the true Christian cannot be a member of such clubs or societies.“ (William Ramsay)

PERGAMUM: WHERE SATAN HAS HIS THRONE (Revelation 2:12-17)

12 “To the angel of the church in Pergamum write: These are the words of him who has the sharp, double-edged sword.

 The Roman governor of Asia exercised the ius gladii, or right of the sword, in Pergamum. He often carried a sword with him to remind others of this power. So, in a Roman capital with the power to execute people, Jesus reminds the persecuted church that the power over life and death belongs to God. After my dad died, I remember how much comfort I received from the sermon E.V. Hill gave at his wife’s funeral: “The power of life and death is not in the hands of Satan.” True authority belongs to God; righteous justice and judgment comes from God. As Jesus told Pilate, “You would have no power if it were not given to you from above.” (John 19:11)

 But also keep in mind that the sword of the Spirit is the Word of God.[1] 

“For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” (Hebrews 4:12) 

In Revelation 1, 2:16, and 19, this sword is portrayed as coming from the mouth of Jesus – as you would expect if it were words and not a real sword.[2]  This will be an important point when we get to the “illustrated” part of Revelation where it appears that Jesus returns and slaughters people (Revelation 19). It’s words, not steel. More on that in the weeks to come.

 13 I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, not even in the days of Antipas {bishop of Pergamos}, my faithful martyr/witness, who was put to death in your city—where Satan lives. 

Lots of speculation about why this is where Satan lives and why he has a throne there. It could be because of emperor worship, the huge statue of Zeus, or the cult of Asclepius.[3] I lean toward believing it primarily means that the dragon-inspired beast of Rome rules from there (the ius gladii atthe judgment bench in Pergamum) and it’s bad news for Christians.[4] 

14 Nevertheless, I have a few things against you: There are some among you who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin so that they ate food sacrificed to idols and committed sexual immorality. 15 Likewise, you also have those who hold to the teaching of the Nicolaitans. 16 Repent therefore! Otherwise, I will soon come to you and will fight against them with the sword of my mouth. 

That sword again: the word of God stands against the false teachers. The pesky Nicolaitans are back; here they are compared to Balaam, who advised the Midianites how to lead the Israelites astray through sexual sin and idolatry, which were likely related (Nu 25:1–2; 31:16; Jude 11; 2 Peter 2:15.) Balaam is the poster child for corrupt teachers who deceive believers into compromise with worldliness.  The Nicolaitans are just recycling an infamous chapter in Jewish history.[5]

The question the Christians of Pergamum faced was that of witness. Will they remain true to the name of Jesus or will they follow the name of the Beast? Will they look like the Empire or look like Jesus? Will they have a mark of ownership from the Beast or the Lamb?

17 Whoever has ears, let them hear what the Spirit says to the churches. To the one who is victorious[6], I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it.[7]

HIDDEN MANNAH

Jewish tradition claimed that the ark of the covenant, which had a pot of manna among other things, was hidden by King Josiah when the Chaldeans took Jerusalem. It would be recovered when the Messiah arrived.[8] Here, it is promised to those who overcome. It’s Jesus, of course. Jesus Himself made the connection between the manna of Moses’ day and His own provision of salvation: 

“I am the bread of life. Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die. I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world. . . . This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever” (John 6:48–51, 58).[9]

THE WHITE STONE

Christ offered to the faithful a white stone, or tessera. A white stone had various uses in antiquity: a token of admission to things like banquets, a symbol of victory in the Games,[10] a Christian amulet, a sign of acquittal,[11] the writing surface for official edicts,[12] or something used in an initiation into the service of a god. No one is really sure which use John had in mind – or if it was all of them. No matter what, white stones are a good thing.[13]

Epictetus once tried to talk a man out of becoming a priest in the imperial cult. The man wanted his name used to mark his year of office in public documents, because, he said, then “my name will remain.”  Epictetus responded, “Write it on a stone and it will remain.” 

THE NEW (AND SECRET)[14] NAME

There is something very important about naming things properly.

Practically speaking, we have at times used the wheel of emotions in our house. It helps us accurately speak, which actually helps us accurately process what we are feeling. There is something about getting the words right that helps you get the world right.

Naming implies knowing (at least ideally); it acknowledges existence; it both puts boundaries around a thing (“chicken”) and possibly opens up the possibilities of a thing (Is it a bird, a plane…it’s SUPERMAN!?!?). When things are properly named and identified, it helps us make sense of the world by solidifying truth. 

Throughout human history, the names of people have been a big deal.[15] Many cultures have attached tremendous meaning to the names of  people, as if they  are or will become what you call them. I remember as a kid finding out that “Anthony” meant “priceless,” and I thought it meant I didn’t have a price, as in I was worthless. Mom kindly corrected me.

Think of “names’ as either a calling out or an expression of character, personality and even destiny. There is a reason Caesar wanted to be called Augustus (majestic; venerable).

In the Bible, we see God change the names of people in a way that either identified who they were or signaled who they were becoming.

·      Abram (exalted father) to Abraham (father of a multitude)

·      Sarai (princely) to Sarah (mother of princes)

·      Jacob (cheater) to Israel (God’s people)

And then there is the way in which “name” is tied up with reputation. The builders of the Tower of Babel wanted to “make a name for themselves” (Genesis 11).  No one else would assign it to them, thank you very much. I love the high point in the play The Crucible where John Proctor, whose reputation is on the line, begs, “Leave me my name!” It’s a biblical concern: “A good name is more desirable than great riches; to be esteemed is better than silver or gold.” (Proverbs 22:1)

Names brings Identity – distinction from everything else. When God named his creation, it was as he separated it. Light is not dark. Land is not see. Animals are not humans. Adam is not Eve.  Names bring Clarity – They or it is “this”, not “that.” 

Naming shows authority -  it makes a claim on something. We name our children. We name our cars. We name our pets. In fact, naming signals investment and relationship of some sort. My chickens to this day are numbers. My sons are not. 

(And I should note, there is formal and informal naming. I’ve just been talking about formal naming. We do informal naming to: “Loser. Idiot. Lovely. Kind. Generous.” These things, to, are acts of authority because they shape the sense of identity of those around us.)

And here is Jesus giving His overcoming children a new name[16] because He has the authority to do that for His children, whose true identity he knows and speaks. (I think it is known only to those who receive it because there will be an experiential side to this that can’t be put into words. Maybe we get hints of that even now.)

First point: our “new name” is going to come from the one who knows how to make things new and name them accordingly. 

‘If anyone be in Christ, they are a new creature. Old things are passed away; behold, all things are become new.’ (2 Corinthians 5:17)

We experience a foretaste of it now. God calls me His child now, and gives me a new family name now, and works on, in and through me now is amazing. He calls me child (John 1:11-13). He calls me friend (John 15:15). He calls me righteous (2 Corinthians 5:21), a holy temple (1 Corinthians 3:16-17). I didn’t earn any of those; God changed me; now he calls me not by who I was but by what I have become in Christ.

Yet though I am a new person, I don’t yet have the new name reserved for overcomers. I have new adjectives around my name; I have Holy Spirit power and direction on how to express my redemption and that will impact the reputation of my name. Jesus begins to show me the new Anthony that I am becoming – but I still have a name given and formed in the corruption of this world that longs for the day when I will be given a new me in which nothing is corruptible any longer. That, I think, is what John is pointing toward. 

Second point: We all long for a name that will remain. We want a legacy so that our life is not a forgotten blip. 

“I will give them, in My house and within My walls, a memorial and a name better than that of sons and daughters. I will give them an everlasting name that will not be cut off.” (Isaiah 56:5)

I have a lot of issues with the name Anthony. I don’t dislike the syllables and the phonetics of it. I think it’s a fine name linguistically, though I wish  “Augustus” had been my middle name. 

I have a lot of issues with the reputation associated with the name Anthony. There is history and baggage there. There’s good stuff, I get that. But if I could do life over again…. I still get embarrassed when I think of what I was like in high school, not to mention what I’m like now. There are soooooo many things I wish were better, more perfected, more majestic. I would settle for just not as flawed. 

Those of you listening to this sermon who have known me for any amount of time have mixed emotions or feelings at any given moment coming from mixed experiences. Most days, there is some kind of reminder that any gold in my name is mixed with clay. 

The idea that God is willing to wrap our corrupt names under his incorruptible reputation even now is sobering.  That he would wrap our sin-soaked names in a cloak of glorious adjectives that we could never earn but that he first gives as he begins a good work[17] and empowers as we move toward their completion in eternity… amazing.  

The idea that – to those who overcome by being faithful until death - God will not just restore a broken name but give us a new name in a New Heaven and a New Earth… This is a new incorruptible identity thanks to work of Jesus. This is new spotless reputation thanks to the grace of Jesus. This is us fully alive and ridiculously righteous because of the love of Jesus. 

This is what we call hope. Even in the shadow of the throne of Satan, all is not lost. Hope springs eternal. 

Hear what Jesus calls you even now: child, friend, righteous, a holy temple. Know that these descriptions are only a foretaste of who you will be in the world to come, thanks to the faithful, redemptive love of Jesus. Christ in you truly is the hope of glory.

#practicerighteousness

Let’s practice “naming others well” this week. By that, I mean let’s practice wrapping the names of those around us in beautiful adjectives. 

_________________________________________________________________________________________

[1] Ephesians 6

[2] This is an important point to keep in mind when you get to the illustrated part of Revelation. Chapter 19 sounds like a brutal bloodbath, but it’s a symbolic illustration of the power of the word.

[3] In addition to emperor worship, the cults to Asclepius and Zeus were also endemic. The symbol of the former was a serpent, and Pausanias describes his cult image “with a staff in one hand and the other on the head of a serpent.” Pergamenian coins illustrate the importance that the community attached to this cult. Caracalla is shown on one coin, saluting a serpent twined round a bending sapling. On the crag above Pergamum was a thronelike altar to Zeus (cf. Rev. 2:13). It commemorated a defeat of a Gallic inroad and was decorated with a representation of the conflict of the gods and the giants, the latter shown as monsters with snakelike tails. To deepen Christian horror at Pergamum’s obsession with the serpent-image, Zeus was called in this context “Zeus the Savior.” (Zondervan All-In-One Bible Reference)

[4] Look how this is illustrated in Revelation 12: “Woe to the inhabiters of the earth and of the sea! For the devil is come down unto you, having great wrath, because he knows that he has but a short time.13 And when the dragon saw that he was cast to the earth, he persecuted the woman (Mary/the church) which brought forth the man child (Jesus)... 17 And the dragon was angry with the woman, and went to make war with the remnant of her descendants, which keep the commandments of God, and have the testimony of Jesus Christ.”

[5] Ramsay describes the situation: “In both Pergamum and Thyatira some of the Christians still clung to their membership of the pagan associations and shared in the fellowship of the ritual meal.” Eating food sacrificed to idols is one of the four practices from which the Jerusalem council asks Gentile believers to abstain (Acts 15:29; 21:25). The raging conflict that tore apart congregations in the early decades of the Gentile churches later appears resolved. Around A.D. 100 the command is simply “keep strictly away from meat sacrificed to idols, for it involves the worship of dead gods” (Didache 6:3).

[6] The temple to Athena Nikephoros (“Victory-Bearer”) was the most important in the city. These temples were situated on a spectacular acropolis that towered a thousand feet over the lower city.

[7] Just like Jesus in Revelation 19

[8] Further tradition claimed that either Isaiah or Jeremiah rescued the ark with its pot of manna and hid it until God would regather his people (2 Macc. 2:4–8) Some thought that an angel hid it and guarded it until the end times (2 Bar. 6:8). 

[9] Maclaren summarizes well: “Now the first thing that it plainly suggests to us is the absolute satisfaction of all the hunger of the heart… there will be no painful sense of vacuity, and no clamoring of the unsubdued heart for good that is beyond its reach…we - ‘shall hunger no more, neither thirst any more…’ To us who know what it is to try to tame down the hungering, yelping wishes and longings of our souls - to us who have so often spent our ‘money for that which is not bread, and our labour for that which satisfieth not,’ it ought to be a Gospel: ‘I will give him to eat of the hidden manna.’” (MacLaren’s Expositions)

[10] These were called tesserae among the Romans, and of these there were several kinds.

1. Tesserae conviviales, which answered exactly to our cards of invitation, or tickets of admission to a public feast or banquet; tesserae inscribed with different kinds of things, such as provisions, garments, gold or silver vessels, horses, mares, and slaves; Tesserae frumentariae, or tickets to receive grain in the public distributions; and tesserae hospitales, which were given as badges of friendship and alliance, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties. (Adam Clarke)

[11] “There is an allusion here to the custom observed by judges in ancient times, who were accustomed to give their suffrages by white and black pebbles; those who gave the former were for absolving the culprit, those who gave the latter were for his condemnation. This is mentioned by Ovid, "A custom was of old, and still remains, Which life or death by suffrages ordains: White stones and black within an urn are cast, The first absolve, but fate is in the last." (Adam Clarke)

[12] One such relevant decree was issued in 9 B.C. by Paulus Fabius Maximus, the governor of Asia. It decreed that Augustus’s birthday should be made an official holiday. It was written in Latin and Greek on a white stone. 

[13] I favor the idea that it’s an invitation to the eternal banquet, because that’s what the illustrations reference: “And the angel said to me, ‘Write this: Blessed are those who are invited to the marriage supper of the lamb.’ (Revelation 19:9, 12)

[14] The Secret:  “For the froward is abomination to the LORD: but his secret is with the righteous.” (Proverbs 3:32)“The secret of the LORD is with them that fear him; and he will shew them his covenant.” (Psalm 25:14) I think the ‘secret’ is the knowledge of covenantal life in Christ personally experienced. The redeemed and victorious understand what it means to belong to God and to be rewarded by him. 

[15] Throughout human history, the true name of the gods have been a big deal too. The ancient Egyptians believed that Isis plotted to learn the secret name of Ra to gain his power. The one who knew the hidden name would receive the power and status of the god who revealed it. This kind of story is not unusual in mythology.

[16] It’s going to be connected to Jesus. We know this from the illustration part of Revelation. “His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself…” (Revelation 19:12,13)

[17] Philippians 1:6)